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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Краткий очерк истории царства Персидского. 3-20. Царство Греко-македонское и взаимная борьба имеющих образоваться из него монархий Сирийской и Египетской. 21-45. Деятельность Антиоха Епифана.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The angel Gabriel, in this chapter, performs his promise made to Daniel in the foregoing chapter, that he would "show him what should befal his people in the latter days," according to that which was "written in the scriptures of truth:" very particularly does he here foretel the succession of the kings of Persia and Grecia, and the affairs of their kingdoms, especially the mischief which Antiochus Epiphanes did in his time to the church, which was foretold before (ch. viii. 11-12). Here is, I. A brief prediction of the setting up of the Grecian monarchy upon the ruins of the Persian monarchy, which was now newly begun, ver. 1-4. II. A prediction of the affairs of the two kingdoms of Egypt and Syria, with reference to each other, ver. 5-20. III. Of the rise of Antiochus Epiphanes, and his actions and successes, ver. 21-29. IV. Of the great mischief that he should do to the Jewish nation and religion, and his contempt of all religion, ver. 30-39. V. Of his fall and ruin at last, when he is in the heat of his pursuit, ver. 40-45.
Adam Clarke: Commentary on the Bible - 1831
This chapter gives a more particular explanation of those events which were predicted in the eighth chapter. The prophet had foretold the partition of Alexander's kingdom into four parts. Two of these, in which were included Egypt and Syria, the one to the north, the other to the south, in respect of Judea, appear to take up the chief attention of the prophet, as his people were particularly concerned in their fate; these being the countries in which by far the greatest number of the Jews were, and still are, dispersed. Of these countries he treats (according to the views of the most enlightened expositors) down to the conquest of Macedon, A.M. 3836, b.c. 168, when he begins to speak of the Romans, vv. 1-30; and then of the Church under that power, Dan 11:31-35. This leads him to speak of Antichrist, who was to spring up in that quarter, Dan 11:36-39; and of those powers which at the Time of the end, or the latter days of the Roman monarchy, (as this term is generally understood), were to push at it, and overthrow many countries, Dan 11:40-43. By the king of the South, in the fortieth verse, the dominion of the Saracens, or Arabs, is supposed to be intended, which was an exceeding great plague to the Roman empire in the east, and also to several papistical countries, for the space of one hundred and fifty years, i.e. from a.d. 612, when Mohammed and his followers first began their depredations, to a.d. 762, when Bagdad was built, and made the capital of the caliphs of the house of Abbas, from which epoch the Saracens became a more settled people. By the king of the North in the same verse the prophet is supposed by some to design that great scourge of eastern Christendom, the Ottoman or Othman empire, by which, after about a hundred and fifty years of almost uninterrupted hostilities, the Roman empire in the east was completely overturned, a.d. 1453. The chapter concludes with a prediction of the final overthrow of this northern power, and of the manner in which this great event shall be accomplished, Dan 11:44, Dan 11:45. But it should be observed that, notwithstanding the very learned observations of Bishop Newton and others upon this chapter, their scheme of interpretation presents very great and insurmountable difficulties; among which the very lengthy detail of events in the Syrian and Egyptian histories, comprising a period of less than two hundred years, and the rather uncouth transition to the incomparably greater transactions in Antichristian times, and of much longer duration, which are passed over with unaccountable brevity, are not the least. On all these subjects, however, the reader must judge for himself. See the notes.
Albert Barnes: Notes on the Bible - 1834
11:0: Analysis of the Chapter
This chapter contains a portion of those things which the angel said were written in "the scripture of truth," and which he came to disclose to Daniel. The Rev_elation also embraces the twelfth chapter, and the two comprise the last recorded communication that was made to Daniel. The Rev_elation which is made in these chapters not only embraces a large portion of history of interest to the Jewish people of ancient times, and designed to give instruction as to the important events that would pertain to their nation, but also, in its progress, alludes to important periods in the future as marking decisive eras in the world's history, and contains hints as to what would occur down to the end of all things.
The chapter before us embraces the following definitely marked periods:
I. The succession of kings in Persia to the time of a mighty king who should arouse all the strength of his kingdom to make war on Greece - referring doubtless to Xerxes, Dan 11:1-2. Of those kings in Persia there would be three - three so prominent as to deserve notice in the rapid glance at future events - Cambyses, Smerdis, and Darius Hystaspis.
II. After this succession of kings, one would stand up or appear who would be characterized as ruling "with great dominion," and "'according to his will," Dan 11:3. The dominion evidently would pass into his hand, and he would be distinguished from all that went before him. There can be no doubt, from the connection, and from what is said in Dan 11:4, that the reference here is to Alexander the Great.
III. The state of the empire after the death of this mighty king, Dan 11:4. His kingdom would be broken, and would be divided into four parts - referring doubtless to the division of the empire of Alexander after his death.
IV. The history then proceeds to notice the events that would pertain to two of these portions of the empire - the conflicts between the king of the south, and the king of the north - or between Egypt and Syria, Dan 11:5-19. This portion of the history embraces, in detail, an account of the policy, the negotiations, and the wars of Antiochus the Great, until the time of his death. These kingdoms are particularly referred to, probably because their conflicts would affect the holy land, and pertain ultimately to the history of religion, and its establishment and triumph in the world. In the notice of these two sovereignties, there is considerable detail - so much so that the principal events could have been readily anticipated by those who were in possession of the writings of Daniel. The destiny of the other two portions of the empire of Alexander did not particularly affect the history of religion, or pertain to the holy land, and therefore they are not introduced. In a particular manner, the history of Antiochus the Great is traced with great minuteness in this portion of the prophecy, because his doings had a special bearing on the Jewish nation, and were connected with the progress of religion. The commentary on this portion of the chapter will show that the leading events are traced as accurately as would be a summary of the history made out after the transactions had occurred.
V. A brief reference to the successor of Antiochus the Great, Seleucus IV, Dan 11:20. As he occupied the throne, however, but for a short period, and as his doings did not particularly affect the condition of the Hebrew people, or the interests of religion, and his reign was, in every respect, unimportant, it is passed over with only a slight notice.
VI. The life and acts of Antiochus Epiphanes, Dan. 11:21-45. There can be no doubt that this portion of the chapter refers to Antiochus, and it contains a full detail of his character and of his doings. The account here, though without naming him, is just such as would have been given by one who should have written after the events had occurred, and there is no more difficulty in applying the description in this chapter to him now than there would have been in such a historical narrative. The Rev_elation is made, evidently, to prepare the Jewish people for these fearful events, and these heavy trials, in their history; and also to assure them that more glorious results would follow, and that deliverance would succeed these calamities. In the troubles which Antiochus would bring upon the Hebrew people, it was important that they should have before them a record containing the great outlines of what would occur, and the assurance of ultimate triumph - just as it is important for us now in the trials which we have reason to anticipate in this life, to have before us in the Bible the permanent record that we shall yet find deliverance. In the twelfth chapter, therefore, the angel directs the mind onward to brighter times, and assures Daniel that there would be a day of rejoicing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Dan 11:1, The overthrow of Persia by the king of Grecia; Dan 11:5, Leagues and conflicts between the kings of the south and of the north; Dan 11:30, The invasion and tyranny of the Romans.
Carl Friedrich Keil and Franz Delitzsch

The Revelation of the Future - Daniel 11:2-12:3
Proceeding from the present, the angel reveals in great general outlines the career of the Persian world-kingdom, and the establishment and destruction, which immediately followed, of the kingdom which was founded by the valiant king of Javan, which would not descend to his posterity, but would fall to others (Dan 11:2-4). Then there follows a detailed description of the wars of the kings of the south and the north for the supremacy, wherein first the king of the south prevails (Dan 11:5-9); the decisive conflicts between the two (Dan 11:10-12), wherein the south is subjugated; and the attempts of the kings of the north to extend their power more widely, wherein they perish (Dan 11:13-20); finally, the coming of a "vile person," who rises suddenly to power by cunning and intrigue, humbles the king of the south, has "indignation against the holy covenant," desolates the sanctuary of God, and brings severe affliction upon the people of God, "to purge and to make them white to the time of the end" (Dan 11:21-35). At the time of the end this hostile king shall raise himself above all gods, and above every human ordinance, and make the "god of fortresses" his god, "whom he will acknowledge and increase with glory" (Dan 11:36-39). But in the time of the end he shall pass through the countries with his army as a flood, enter into the glorious land, and take possession of Egypt with its treasures; but, troubled by tidings out of the east and the north, shall go forth in great fury utterly to destroy many, and shall come to his end on the holy mountain (Dan 11:40-45). At this time of greatest tribulation shall the angel-prince Michael contend for the people of Daniel. Every one that shall be found written in the book shall be saved, and the dead shall rise again, some to everlasting life, some to everlasting shame (Dan 12:1-3).
This prophecy is so rich in special features which in part have been literally fulfilled, that believing interpreters from Jerome to Kliefoth have found in it predictions which extend far beyond the measure of prophetic revelation, while rationalistic and naturalistic interpreters, following the example of Porphyry, from the speciality of the predictions, conclude that the chapter does not contain a prophetic revelation of the future, but only an apocalyptic description of the past and of the present of the Maccabean pseudo-Daniel. Against both views Kranichfeld has decidedly declared himself, and sought to show that in these prophetic representations "the prediction does not press itself into the place of historical development, i.e., that it does not concern itself with such future dates as do not connect themselves with the historical present of the prophetic author (Daniel), as the unfolding of religious moral thought animated by divine influence." This is on the whole correct. Here also the prophecy does not become the prediction of historical dates which do not stand in inner connection with the fundamental idea of the book, which is to announce the unfolding of the heathen world-power over against the kingdom of God. This vision, also, as to its contents and form, is accounted for from the circumstances of time stated in Dan 10:1, and contains much which a supposed Maccabean origin makes in the highest degree improbable, and directly contradicts. First, it is "against the nature of a fictitious production which should be written in the time of the greatest national commotion, that the great repeated victories of the people over the Syrian power should have been so slightingly spoken of as is the case here (Dan 11:34)," i.e., should be designated only as "a little help." Then the prophetic representation over against the historical facts of the case is full of inaccuracies; and these historical inconveniences are found not only in the description which had reference to the history of the times preceding the author, but also, above all, in the history of the times of the Maccabees themselves. Thus, e.g., in Dan 11:40-45 an Egyptian expedition of Antiochus Epiphanes shortly before his death is prophesied, for which, besides Porphyry, no voucher and, in general, no historical probability exists (Kran.).
Kranichfeld, however, goes too far when he holds all the special features of the prophetic revelation to be only individualizing paintings for the purpose of the contemplation, and therein seeks to find further developed only the fundamental thoughts of the great inner incurable enmity of the heathen ungodly kingdom already stated in Dan 2:41-43; Dan 7:8, Dan 7:20,Dan 7:24; Dan 8:8, Dan 8:22, Dan 8:24. The truth lies in the middle between these two extremes.
This chapter contains neither mere individualizing paintings of general prophetic thoughts, nor predictions of historical dates inconsistent with the nature of prophecy, but prophetic descriptions of the development of the heathen world-power from the days of Cyrus to the fall of the Javanic world-kingdom, as well as of the position which the two kingdoms (arising out of this kingdom) of the north and south, between which the holy land lay, assumed toward each other and toward the theocracy; for by the war of these two kingdoms for the sovereignty, not merely were the covenant land and the covenant people brought in general into a sorrowful condition, but they also were the special object of a war which typically characterizes and portrays the relation of the world-kingdom to the kingdom of God. This war arose under the Seleucidan Antiochus Epiphanes to such a height, that it formed a prelude of the war of the time of the end. The undertaking of this king to root out the worship of the living God and destroy the Jewish religion, shows in type the great war which the world-power in the last phases of its development shall undertake against the kingdom of God, by exalting itself above every god, to hasten on its own destruction and the consummation of the kingdom of God.
The description of this war as to its origin, character, and issue forms the principal subject of this prophecy. It is set forth in the revelation of the angel from Dan 11:21 to the end (Dan 12:3), while the preceding description, as well of the course of the Persian and Javanic world-kingdoms as of the wars of the kings of the north and the south (Daniel 11:2-20), prepares for it. But this preparatory description is not merely individualizing pictures of the idea of the incurable hostility of the heathen ungodly kingdom, but a prophetic delineation of the chief lines of the process which the heathen world-power shall pass through till it shall advance to the attempt to destroy the kingdom of God. These chief lines are so distinctly laid down, that they contain their concrete fulfilment in the historical development of the world-power. In like manner are so described the appearance and the wars of the enemy of God, who desolates the sanctuary of God and takes away the daily sacrifice, that we can recognise in the assault of Antiochus Epiphanes against the temple and the worship of the people of Israel a fulfilling of this prophecy. Yet here the foretelling (Weissagung) does not renounce the character of prophecy (Prophetie): it does not pass over into prediction (Praediction) of historical facts and events, but so places in the light of the divine foresight and predetermination the image of this enemy of God, and his wickedness against the sanctuary and the people of God, that it brings under contemplation, and places under the point of view of the purification of the covenant people for the time of the end (Dan 11:35), the gradual progress of his enmity against God till he exalts himself above all divine and human relations.
From the typical relation in which Antiochus, the O.T. enemy of God, stands to Antichrist, the N.T. enemy, is explained the connection of the end, the final salvation of the people of God, and the resurrection from the dead, with the destruction of this enemy, without any express mention being made of the fourth world-kingdom and of the last enemy arising out of it; from which the modern critics have drawn the erroneous conclusion, that the Maccabean pseudo-Daniel expected the setting up of the Messianic kingdom in glory along with the overthrow of Antiochus Epiphanes. At the foundation of this conclusion there lies an entire misapprehension of the contents and object of this prophecy, namely, the idea that the prophecy seeks to furnish a historical sketch, clothed in an apocalyptic form, of the development of the world-kingdoms from Cyrus to Antiochus Epiphanes. In support of this error, it is true that the church interpretation given by Jerome is so far valid, in that it interprets the prophecy partially considered under the point of view of the very special predictions of historical persons and events, and from this view concludes that Dan 11:21-35 treat of Antiochus Epiphanes, and Dan 11:36-45 of Antichrist; according to which there would be in Dan 11:36 an immediate passing from Antiochus to the Antichrist, or in Dan 12:1 a sudden transition from the death of Antiochus to the time of the end and the resurrection from the dead. But the prophecy does not at all correspond to this representation. The Angel of the Lord will reveal to Daniel, not what shall happen from the third year of Cyrus to the time of Antiochus, and further to the resurrection of the dead, but, according to the express declaration of Dan 10:14, what shall happen to his people בּאחרית היּמים, i.e., in the Messianic future, because the prophecy relates to this time. In the אחרית takes place the destruction of the world-power, and the setting up of the Messianic kingdom at the end of the present world-aeon. All that the angel says regarding the Persian and the Javanic world-kingdoms, and the wars of the kings of the north and the south, has its aim to the end-time, serves only briefly to indicate the chief elements of the development of the world-kingdoms till the time when the war that brings in the end shall burst forth, and to show how, after the overthrow of the Javanic world-kingdom, neither the kings of the north nor those of the south shall gain the possession of the dominion of the world. Neither by the violence of war, nor by covenants which they will ratify by political marriages, shall they succeed in establishing a lasting power. They shall not prosper, because (Dan 11:27) the end goes yet to the times appointed (by God). A new attempt of the king of the north to subjugate the kingdom of the south shall be defeated by the intervention of the ships of Chittim; and the anger awakened in him by this frustration of his plans shall break forth against the holy covenant, only for the purifying of the people of God for the time of the end, because the end goes yet to the appointed time (Dan 11:35). At the time of the end his power will greatly increase, because that which was determined by God shall prosper till the end of the indignation (Dan 11:36); but in the time of the end he shall suddenly fall from the summit of his power and come to his end (Dan 11:45), but the people of God shall be saved, and the wise shall shine in heavenly glory (Dan 12:1-3).
Accordingly the revelation has this as its object, to show how the heathen world-kingdoms shall not attain to an enduring stability, and by their persecution of the people of God shall only accomplish their purification, and bring on the end, in which, through their destruction, the people of God shall be delivered from all oppression and be transfigured. In order to reveal this to him (that it must be carried forward to completion by severe tribulation), it was not necessary that he should receive a complete account of the different events which shall take place in the heathen world-power in the course of time, nor have it especially made prominent that their enmity shall first come to a completed manifestation under the last king who should arise out of the fourth world-kingdom. For that the Javanic world-kingdom shall not form the last embodiment of the world-power, but that after it a fourth more powerful kingdom shall arise - this was already revealed to Daniel in Daniel 7. Moreover, in Daniel 8 the violent enemy of the people of Israel who would arise from the Diadoch-kingdoms of the Javanic world-monarchy, was already designated as the type of the last enemy who would arise out of the ten kingdoms of the fourth world-kingdom. After these preceding revelations, the announcement of the great tribulation that would come upon the people of God from these two enemies could be presented in one comprehensive painting, wherein the assault made by the prefigurative enemy against the covenant people shall form the foreground of the picture for a representation of the daring of the antitypical enemy, proceeding even to the extent of abolishing all divine and human ordinances, who shall bring the last and severest tribulation on the church of God, at the end of the days, for its purification and preparation for eternity.
John Gill
INTRODUCTION TO DANIEL 11
In this chapter the angel makes good his promise to Daniel, that he would show him what was written in the Scripture of truth, concerning the monarchies of the earth, and what would befall his people the Jews in the latter days; and after he had observed that he had strengthened and confirmed Darius the Mede, who was the first king of the then present flourishing monarchy, Dan 11:1, he foretells the number of the kings of Persia, and particularly describes the fourth, Dan 11:2 predicts the rise of the Grecian monarchy under Alexander the great, and the disposition of it after his death, Dan 11:3 and then proceeds to give an account of the two principal kingdoms of that monarchy, into which it was divided, the Seleucidae and Lagidae; and of their kings, the king of Egypt, and the king of Syria, under the names of the king of the south, and the king of the north, and of their power and agreement, Dan 11:5 and then of their various wars between themselves and others, and the success of them, Dan 11:7, and particularly of Antiochus, his character and manner of coming to the kingdom, and of his wars with the king of Egypt, and the issue of them, Dan 11:21 and of his persecution of the Jews, and the distress he should bring on them, and the use it should be of to the godly among them, Dan 11:30, and then his antitype, antichrist, is described; the western antichrist, his character and actions, Dan 11:36 then the eastern, his power, wealth and riches, hail and rain, Dan 11:40.
11:111:1: Եւ ես յառաջնում ամին Կիւրոսի՝ կայի ՚ի հաստատութեան եւ ՚ի զօրութեան[12245]։ [12245] Ոմանք. Կացի ՚ի հաստատութեան։
1 “ Ես Կիւրոսի առաջին իսկ տարում ամուր էի եւ ուժեղ:
11 Մարերու Դարեհ թագաւորին առաջին տարին ես կայնեցայ որպէս զի զանիկա ուժովցնեմ ու զօրացնեմ։
Եւ ես յառաջնում ամին [184]Կիւրոսի կայի ի հաստատութեան եւ ի զօրութեան:

11:1: Եւ ես յառաջնում ամին Կիւրոսի՝ կայի ՚ի հաստատութեան եւ ՚ի զօրութեան[12245]։
[12245] Ոմանք. Կացի ՚ի հաստատութեան։
1 “ Ես Կիւրոսի առաջին իսկ տարում ամուր էի եւ ուժեղ:
11 Մարերու Դարեհ թագաւորին առաջին տարին ես կայնեցայ որպէս զի զանիկա ուժովցնեմ ու զօրացնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:111:1 Итак я с первого года Дария Мидянина стал ему подпорою и подкреплением.
11:1 καὶ και and; even ἐν εν in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period τῷ ο the πρώτῳ πρωτος first; foremost Κύρου κυρος the βασιλέως βασιλευς monarch; king εἶπέν επω say; speak μοι μοι me ἐνισχῦσαι ενισχυω fortify; prevail καὶ και and; even ἀνδρίζεσθαι ανδριζομαι man; valiant
11:1 וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i בִּ bi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year אַחַ֔ת ʔaḥˈaṯ אֶחָד one לְ lᵊ לְ to דָרְיָ֖וֶשׁ ḏoryˌāweš דָּרְיָוֶשׁ Darius הַ ha הַ the מָּדִ֑י mmāḏˈî מָדִי Mede עָמְדִ֛י ʕāmᵊḏˈî עֹמֶד place לְ lᵊ לְ to מַחֲזִ֥יק maḥᵃzˌîq חזק be strong וּ û וְ and לְ lᵊ לְ to מָעֹ֖וז māʕˌôz מָעֹוז fort לֹֽו׃ lˈô לְ to
11:1. ego autem ab anno primo Darii Medi stabam ut confortaretur et roborareturAnd from the first year of Darius, the Mede, I stood up, that he might be strengthened, and confirmed.
1. And as for me, in the first year of Darius the Mede, I stood up to confirm and strengthen him.
11:1. “And so, from the first year of Darius the Mede, I stood firm, so that he might be reinforced and strengthened.
11:1. Also I in the first year of Darius the Mede, [even] I, stood to confirm and to strengthen him.
Also I in the first year of Darius the Mede, [even] I, stood to confirm and to strengthen him:

11:1 Итак я с первого года Дария Мидянина стал ему подпорою и подкреплением.
11:1
καὶ και and; even
ἐν εν in
τῷ ο the
ἐνιαυτῷ ενιαυτος cycle; period
τῷ ο the
πρώτῳ πρωτος first; foremost
Κύρου κυρος the
βασιλέως βασιλευς monarch; king
εἶπέν επω say; speak
μοι μοι me
ἐνισχῦσαι ενισχυω fortify; prevail
καὶ και and; even
ἀνδρίζεσθαι ανδριζομαι man; valiant
11:1
וַ wa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
בִּ bi בְּ in
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
אַחַ֔ת ʔaḥˈaṯ אֶחָד one
לְ lᵊ לְ to
דָרְיָ֖וֶשׁ ḏoryˌāweš דָּרְיָוֶשׁ Darius
הַ ha הַ the
מָּדִ֑י mmāḏˈî מָדִי Mede
עָמְדִ֛י ʕāmᵊḏˈî עֹמֶד place
לְ lᵊ לְ to
מַחֲזִ֥יק maḥᵃzˌîq חזק be strong
וּ û וְ and
לְ lᵊ לְ to
מָעֹ֖וז māʕˌôz מָעֹוז fort
לֹֽו׃ lˈô לְ to
11:1. ego autem ab anno primo Darii Medi stabam ut confortaretur et roboraretur
And from the first year of Darius, the Mede, I stood up, that he might be strengthened, and confirmed.
11:1. “And so, from the first year of Darius the Mede, I stood firm, so that he might be reinforced and strengthened.
11:1. Also I in the first year of Darius the Mede, [even] I, stood to confirm and to strengthen him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Так как откровение сообщено пророку в третий год Кира (10:1), то под тремя царями, имеющими восстать в Персии, разумеются три преемника Кира: Камбиз (529-522: г.), Лжесмердиз (522-521: г.) и Дарий Гистасп (521-486: г.), а четвертый царь, "превзошедший всех великим богатством", - это знаменитый Ксеркс (486-465: г.), славившийся, действительно, несметными богатствами и известный неудачным походом против греков. Являвшийся продолжением войн, начатых отцом Ксеркса Дарием Гистаспом, он закончился полным поражением персов при Саламине.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. 2 And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. 3 And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. 4 And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.
Here, 1. The angel Gabriel lets Daniel know the good service he has done to the Jewish nation (v. 1): "In the first year of Darius the Mede, who destroyed Babylon and released the Jews out of that house of bondage, I stood a strength and fortress to him, that is, I was instrumental to protect him, and give him success in his ward, and, after he had conquered Babylon, to confirm him in his resolution to release the Jews," which, it is likely, met with much opposition. Thus by the angel, and at the request of the watcher, the golden head was broken, and the axe laid to the root of the tree. Note, We must acknowledge the hand of God in the strengthening of those that are friends to the church for the service they are to do it, and confirming them in their good resolutions; herein he uses the ministry of angels more than we are aware of. And the many instances we have known of God's care of his church formerly encourage us to depend upon him in further straits and difficulties. 2. He foretels the reign of four Persian kings (v. 2): Now I will tell thee the truth, that is, the true meaning of the visions of the great image, and of the four beasts, and expound in plain terms what was before represented by dark types. (1.) There shall stand up three kings in Persia, besides Darius, in whose reign this prophecy is dated, ch. ix. 1. Mr. Broughton makes these three to be Cyrus, Artaxasta or Artaxerxes, called by the Greeks Cambyses, and Ahasuerus that married Esther, called Darius son of Hystaspes. To these three the Persians gave these attributes--Cyrus was a father, Cambyses a master, and Darius a hoarder up. So Herodotus. (2.) There shall be a fourth, far richer than they all, that is, Xerxes, of whose wealth the Greek authors take notice. By his strength (his vast army, consisting of 800,000 men at least) and his riches, with which he maintained and paid that vast army, he stirred up all against the realm of Greece. Xerxes's expedition against Greece is famous in history, and the shameful defeat that he met with. He who when he went out was the terror of Greece in his return was the scorn of Greece. Daniel needed not to be told what disappointment he would meet with, for he was a hinderer of the building of the temple; but soon after, about thirty years after the first return from captivity, Darius, a young king, revived the building of the temple, owning the hand of God against his predecessors for hindering it, Ezra vi. 7. 3. He foretels Alexander's conquests and the partition of his kingdom, v. 3. He is that mighty king that shall stand up against the kings of Persia, and he shall rule with great dominion, over many kingdoms, and with a despotic power, for he shall do according to his will, and undo likewise, which, by the law of the Medes and Persians, their kings could not. When Alexander, after he had conquered Asia, would be worshipped as a god, then this was fulfilled, that he shall do according to his will. That is God's prerogative, but was his pretension. But (v. 4) his kingdom shall soon be broken, and divided into four parts, but not to his posterity, nor shall any of his successors reign according to his dominion; none of them shall have such large territories nor such an absolute power. His kingdom was plucked up for others besides those of his own family. Arideus, his brother, was made king in Macedonia; Olympias, Alexander's mother, killed him, and poisoned Alexander's two sons, Hercules and Alexander. Thus was his family rooted out by its own hands. See what decaying perishing things worldly pomp and possessions are, and the powers by which they are got. Never was the vanity of the world and its greatest things shown more evidently than in the story of Alexander. All is vanity and vexation of spirit.
Adam Clarke: Commentary on the Bible - 1831
11:1: In the first year of Darius the Mede - This is a continuation of the preceding discourse. Bp. Newton, who is ever judicious and instructing, remarks: It is the usual method of the Holy Spirit to make the latter prophecies explanatory of the former; and thus revelation "is a shining light, that shineth more and more unto the perfect day." The four great empires shown to Nebuchadnezzar, under the symbol of a great image, were again more particularly represented to Daniel under the forms of four great wild beasts. In like manner, the memorable events that were revealed to Daniel in the vision of the ram and he-goat, are here more clearly revealed in this last vision by an angel; so that this latter prophecy may not improperly be said to be a comment on the former. It comprehends many signal events. The types, figures, and symbols of the things are not exhibited in this, as in most other visions, and then expounded by the angel; but the angel relates the whole: and, not by way of vision, but by narration, informs Daniel of that which is noted in the Scripture of truth, Dan 10:21.
Albert Barnes: Notes on the Bible - 1834
11:1: Also I - I the angel. He alludes here to what he had done on a former occasion to promote the interests of the Hebrew people, and to secure those arrangements which were necessary for their welfare - particularly in the favorable disposition of Darius the Mede toward them.
In the first year of Darius the Mede - See the notes at Dan 5:31. He does not here state the things contemplated or done by Darius in which he had confirmed or strengthened him, but there can be no reasonable doubt that it was the purpose which he had conceived to restore the Jews to their own land, and to give them permission to rebuild their city and temple. Compare Dan 9:1. It was in that year that Daniel offered his solemn prayer, as recorded in Dan. 9; in that year that, according to the time predicted by Jeremiah (see Dan 9:2), the captivity would terminate; and in that year that an influence from above led the mind of the Persian king to contemplate the restoration of the captive people. Cyrus was, indeed, the one through whom the edict for their return was promulgated; but as he reigned under his uncle Cyaxares or Darius, and as Cyaxares was the source of authority, it is evident that his mind must have been influenced to grant this favor, and it is to this that the angel here refers.
I stood to confirm and to strengthen him - Compare the notes at Dan 10:13. It would seem that the mind of Darius was not wholly decided; that there were adverse influences bearing on it: that there were probably counselors of his realm who advised against the proposed measures, and the angel here says that he stood by him, and confirmed him in his purpose, and secured the execution of his benevolent plan. Who can prove that an angel may not exert an influence on the heart of kings? And what class of men is there who, when they intend to do good and right, are more likely to have their purposes changed by evil counselors than kings; and who are there that more need a heavenly influence to confirm their design to do right?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: in the: Dan 5:31, Dan 9:1
to confirm: Dan 10:18; Act 14:22
Carl Friedrich Keil and Franz Delitzsch
11:1
The first verse of the eleventh chapter belongs to Dan 10:21; the ואני (also I) is emphatically placed over against the mention of Michael, whereby the connection of this verse with Dan 10:21 is placed beyond a doubt, and at the same time the reference of לו (Dan 11:1) to מיכאל (Daniel 10:21b) is decided. Hengstenberg indeed thinks (Christol. iii. 2, p. 53) that the reference of the לו to Michael is "against all that is already spoken in relation to Michael, and particularly against that which immediately goes before," under a reference to Hitzig. But Hitzig only says that in Dan 10:21 Michael is of one lineage with the speaker; but, on the contrary, the expressions למחזיק (to confirm) and למעוז (to strengthen) are so strong, that in לו we must think on one inferior, a man. Moreover, Hitzig can think of nothing done by Michael under Darius, since the transference of the kingdom to the Medes changed nothing in the fortune of the Jews. This was first effected by Cyrus. But Hengstenberg himself does not recognise this last reason, but remarks that Dan 11:1 relates to the transference of the sovereignty from the Chaldeans to the Persians, whereby a way was opened for the return of Israel, and rightly, with Hv., thus determines the meaning of the verse in general: "As at that time the Lord made the change of the monarchy a cause of blessing to the covenant people, so in all the troubles that may arise to them in the heathen monarchies He will show Himself to be the same true and gracious God." The other reason, namely, that the strong expressions, "to confirm and strengthen," necessitate us to think of one inferior as referred to in לו, affects only the view already refuted above, that the speaker is either Gabriel or another inferior angel. If, on the contrary, the speaker is one person with him who is clothed in linen, i.e., with the Angel of the Lord, who is like unto God, then this person can also say of himself that he was a help and protection to the angel-prince Michael, because he stands higher than Michael; and the reference of the לו to Michael, which the "also I" in contrast to "Michael your prince" demands, corresponds wholly with that which is said of Michael. Besides, the reference of לו to Darius (Hv., Hengstb.) is excluded by this, that the name of Darius the Mede is not at all the object of the statements of the verse to which לו could refer, but occurs only in a subordinate or secondary determination of time. The thought of the verse is accordingly the following: "In the first year of Darius the Mede, Michael effected this, that Babylon, which was hostile to the people of God, was overthrown by the power of Medo-Persia, in doing which the Angel of the Lord rendered to him powerful help." To this follows in order in Dan 11:2 the announcement of the future, which is introduced by the formula 'וגו ועתּה resumed from Dan 10:21.
Geneva 1599
11:1 Also I in the first year of Darius the Mede, [even] I, (a) stood to confirm and to strengthen him.
(a) The angel assures Daniel that God has given him power to perform these things, seeing that he appointed him to assist Darius when he overcame the Chaldeans.
John Gill
11:1 Also I, in the first year of Darius the Mede,.... These words more properly belong to the preceding chapter, and should have concluded that, and the "eleventh" chapter should have begun in the next verse; and they are not the words of Daniel, as Jerom and others; but of the angel telling Daniel, not only what he had been lately doing, and would do in the court of Persia for his people; but what he had done in the beginning of that monarchy, the very first year that Darius the Mede became king of Babylon, and head of the whole monarchy; see Dan 5:30, the Septuagint and Arabic versions render it, "in the first year of Cyrus"; which was the same time; for Darius and Cyrus reigned together.
Even I, stood to confirm and to strengthen him; not Michael your Prince, as Jarchi; for he being no other than the Son of God, an uncreated Angel, needed not the help and assistance of a created one, nor could receive any strength and confirmation from such an one; unless this is to be understood, not with respect to Michael himself abstractly considered, but as in relation to the people of the Jews, on whose side Michael was; and so this angel took part with him and them, and as his minister served them both, in defending them, and taking care of their affairs at this time; so Jacchiades paraphrases it, to confirm and strengthen Israel: but it seems rather to design Darius, and the sense to be, that this angel strengthened Darius and Cyrus in their good intentions to let the people of Israel go free and give them full liberty and encouragement to go into their own land, and rebuild their city and temple; about which some doubts and hesitations might arise in their minds, and objections be made by some of their nobles and courtiers to it, being moved and influenced by an evil spirit, the adversary of this good angel; but he attended them so closely, and so strongly suggested to them what they should do in this case, that he carried his point on behalf of the Jews; for this respects not so much the destruction of the Chaldean monarchy, and the establishing the Persian monarchy on the ruins of it, and settling Darius on the throne, and strengthening his kingdom and interest, as the confirmation of him and Cyrus in their designs in favour of the Jews. The Syriac version is, "from the first year of Darius the Mede, he rose up to help me, and assist me"; as if the angel was still speaking of Michael, who came to his help against the prince of Persia, and was the only one that held with him, and had done so from the beginning of the Persian empire; but the Hebrew text will not admit of such a translation.
Robert Jamieson, A. R. Fausset and David Brown
11:1 This chapter is an enlargement of the eighth: THE OVERTHROW OF PERSIA BY GRECIA: THE FOUR DIVISIONS OF ALEXANDER'S KINGDOM: CONFLICTS BETWEEN THE KINGS OF THE SOUTH AND OF THE NORTH, THE PTOLEMIES AND SELEUCIDÆ: ANTIOCHUS EPIPHANES. (Dan. 11:1-45)
I--the angel (Dan 10:18).
first year of Darius--Cyaxares II; the year of the conquest of Babylon (Dan 5:31). Cyrus, who wielded the real power, though in name subordinate to Darius, in that year promulgated the edict for the restoration of the Jews, which Daniel was at the time praying for (Dan 9:1-2, Dan 9:21, Dan 9:23).
stood--implying promptness in helping (Ps 94:16).
strengthen him--namely, Michael; even as Michael (Dan 10:21, " strengtheneth himself with me") helped the angel, both joining their powers in behalf of Israel [ROSENMULLER]. Or, Darius, the angel "confirming him" in his purpose of kindness to Israel.
11:211:2: Եւ արդ պատմեցի՛ց քեզ զճշմարտութիւնն. Ահա երե՛ք թագաւորք յարիցեն յերկրիդ Պարսից, եւ չորրորդն մեծասցի մեծութիւն մեծ քան զամենեսեան. եւ յետ զօրանալոյ նորա ՚ի մեծութեան իւրում, յարիցէ ՚ի վերայ թագաւորութեանցն Յունաց։
2 Այժմ ես քեզ կը յայտնեմ ճշմարտութիւնը: Ահա երեք թագաւորներ պիտի բարձրանան Պարսից երկրում, եւ չորրորդը իր հարստութեամբ բոլորից աւելի մեծ պիտի լինի. նա իր հարստութեամբ հզօրանալուց յետոյ պիտի յարձակուի յունաց թագաւորութեան վրայ:
2 Հիմա քեզի ճշմարտութիւնը պիտի պատմեմ. «Ահա Պարսկաստանի մէջ երեք թագաւոր ալ պիտի ելլեն ու չորրորդը ամենէն հարուստը պիտի ըլլայ ու երբ իր հարստութիւնովը ուժովնայ, ամէնքը ոտքի պիտի հանէ Յոյներու թագաւորութեան դէմ։
Եւ արդ պատմեցից քեզ զճշմարտութիւնն. Ահա երեք թագաւորք յարիցեն յերկրիդ Պարսից, եւ չորրորդն մեծասցի մեծութիւն մեծ քան զամենեսեան. եւ յետ զօրանալոյ նորա ի մեծութեան իւրում, [185]յարիցէ ի վերայ թագաւորութեանցն`` Յունաց:

11:2: Եւ արդ պատմեցի՛ց քեզ զճշմարտութիւնն. Ահա երե՛ք թագաւորք յարիցեն յերկրիդ Պարսից, եւ չորրորդն մեծասցի մեծութիւն մեծ քան զամենեսեան. եւ յետ զօրանալոյ նորա ՚ի մեծութեան իւրում, յարիցէ ՚ի վերայ թագաւորութեանցն Յունաց։
2 Այժմ ես քեզ կը յայտնեմ ճշմարտութիւնը: Ահա երեք թագաւորներ պիտի բարձրանան Պարսից երկրում, եւ չորրորդը իր հարստութեամբ բոլորից աւելի մեծ պիտի լինի. նա իր հարստութեամբ հզօրանալուց յետոյ պիտի յարձակուի յունաց թագաւորութեան վրայ:
2 Հիմա քեզի ճշմարտութիւնը պիտի պատմեմ. «Ահա Պարսկաստանի մէջ երեք թագաւոր ալ պիտի ելլեն ու չորրորդը ամենէն հարուստը պիտի ըլլայ ու երբ իր հարստութիւնովը ուժովնայ, ամէնքը ոտքի պիտի հանէ Յոյներու թագաւորութեան դէմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:211:2 Теперь возвещу тебе истину: вот, еще три царя восстанут в Персии; потом четвертый превзойдет всех великим богатством, и когда усилится богатством своим, то поднимет всех против царства Греческого.
11:2 καὶ και and; even νῦν νυν now; present ἦλθον ερχομαι come; go τὴν ο the ἀλήθειαν αληθεια truth ὑποδεῖξαί υποδεικνυμι give an example; indicate σοι σοι you ἰδοὺ ιδου see!; here I am τρεῖς τρεις three βασιλεῖς βασιλευς monarch; king ἀνθεστήκασιν ανθιστημι resist ἐν εν in τῇ ο the Περσίδι περσις Persis καὶ και and; even ὁ ο the τέταρτος τεταρτος fourth πλουτήσει πλουτεω enrich; be / get rich πλοῦτον πλουτος wealth; richness μέγαν μεγας great; loud παρὰ παρα from; by πάντας πας all; every καὶ και and; even ἐν εν in τῷ ο the κατισχῦσαι κατισχυω force down; prevail αὐτὸν αυτος he; him ἐν εν in τῷ ο the πλούτῳ πλουτος wealth; richness αὐτοῦ αυτος he; him ἐπαναστήσεται επανιστημι challenge παντὶ πας all; every βασιλεῖ βασιλευς monarch; king Ἑλλήνων ελλην Hellēn; Ellin
11:2 וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness אַגִּ֣יד ʔaggˈîḏ נגד report לָ֑ךְ lˈāḵ לְ to הִנֵּה־ hinnē- הִנֵּה behold עֹוד֩ ʕôḏ עֹוד duration שְׁלֹשָׁ֨ה šᵊlōšˌā שָׁלֹשׁ three מְלָכִ֜ים mᵊlāḵˈîm מֶלֶךְ king עֹמְדִ֣ים ʕōmᵊḏˈîm עמד stand לְ lᵊ לְ to פָרַ֗ס fārˈas פָּרַס Persia וְ wᵊ וְ and הָֽ hˈā הַ the רְבִיעִי֙ rᵊvîʕˌî רְבִיעִי fourth יַעֲשִׁ֤יר yaʕᵃšˈîr עשׁר become rich עֹֽשֶׁר־ ʕˈōšer- עֹשֶׁר riches גָּדֹול֙ gāḏôl גָּדֹול great מִ mi מִן from כֹּ֔ל kkˈōl כֹּל whole וּ û וְ and כְ ḵᵊ כְּ as חֶזְקָתֹ֣ו ḥezqāṯˈô חֶזְקָה strength בְ vᵊ בְּ in עָשְׁרֹ֔ו ʕošrˈô עֹשֶׁר riches יָעִ֣יר yāʕˈîr עור be awake הַ ha הַ the כֹּ֔ל kkˈōl כֹּל whole אֵ֖ת ʔˌēṯ אֵת [object marker] מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּת kingship יָוָֽן׃ yāwˈān יָוָן [jawan, Greece]
11:2. et nunc veritatem adnuntiabo tibi ecce adhuc tres reges stabunt in Perside et quartus ditabitur opibus nimiis super omnes et cum invaluerit divitiis suis concitabit omnes adversum regnum GraeciaeAnd now I will shew thee the truth. Behold, there shall stand yet three kings in Persia, and the fourth shall be enriched exceedingly above them all: and when he shall be grown mighty by his riches, he shall stir up all against the kingdom of Greece.
2. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and when he is waxed strong through his riches, he shall stir up all against the realm of Greece.
11:2. And now I will announce to you the truth. Behold, up to a certain point, three kings will stand in Persia, and the fourth will be exceedingly enriched in power above them all. And when he has grown strong by his resources, he will stir up all against the kingdom of Greece.
11:2. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than [they] all: and by his strength through his riches he shall stir up all against the realm of Grecia.
And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than [they] all: and by his strength through his riches he shall stir up all against the realm of Grecia:

11:2 Теперь возвещу тебе истину: вот, еще три царя восстанут в Персии; потом четвертый превзойдет всех великим богатством, и когда усилится богатством своим, то поднимет всех против царства Греческого.
11:2
καὶ και and; even
νῦν νυν now; present
ἦλθον ερχομαι come; go
τὴν ο the
ἀλήθειαν αληθεια truth
ὑποδεῖξαί υποδεικνυμι give an example; indicate
σοι σοι you
ἰδοὺ ιδου see!; here I am
τρεῖς τρεις three
βασιλεῖς βασιλευς monarch; king
ἀνθεστήκασιν ανθιστημι resist
ἐν εν in
τῇ ο the
Περσίδι περσις Persis
καὶ και and; even
ο the
τέταρτος τεταρτος fourth
πλουτήσει πλουτεω enrich; be / get rich
πλοῦτον πλουτος wealth; richness
μέγαν μεγας great; loud
παρὰ παρα from; by
πάντας πας all; every
καὶ και and; even
ἐν εν in
τῷ ο the
κατισχῦσαι κατισχυω force down; prevail
αὐτὸν αυτος he; him
ἐν εν in
τῷ ο the
πλούτῳ πλουτος wealth; richness
αὐτοῦ αυτος he; him
ἐπαναστήσεται επανιστημι challenge
παντὶ πας all; every
βασιλεῖ βασιλευς monarch; king
Ἑλλήνων ελλην Hellēn; Ellin
11:2
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
אַגִּ֣יד ʔaggˈîḏ נגד report
לָ֑ךְ lˈāḵ לְ to
הִנֵּה־ hinnē- הִנֵּה behold
עֹוד֩ ʕôḏ עֹוד duration
שְׁלֹשָׁ֨ה šᵊlōšˌā שָׁלֹשׁ three
מְלָכִ֜ים mᵊlāḵˈîm מֶלֶךְ king
עֹמְדִ֣ים ʕōmᵊḏˈîm עמד stand
לְ lᵊ לְ to
פָרַ֗ס fārˈas פָּרַס Persia
וְ wᵊ וְ and
הָֽ hˈā הַ the
רְבִיעִי֙ rᵊvîʕˌî רְבִיעִי fourth
יַעֲשִׁ֤יר yaʕᵃšˈîr עשׁר become rich
עֹֽשֶׁר־ ʕˈōšer- עֹשֶׁר riches
גָּדֹול֙ gāḏôl גָּדֹול great
מִ mi מִן from
כֹּ֔ל kkˈōl כֹּל whole
וּ û וְ and
כְ ḵᵊ כְּ as
חֶזְקָתֹ֣ו ḥezqāṯˈô חֶזְקָה strength
בְ vᵊ בְּ in
עָשְׁרֹ֔ו ʕošrˈô עֹשֶׁר riches
יָעִ֣יר yāʕˈîr עור be awake
הַ ha הַ the
כֹּ֔ל kkˈōl כֹּל whole
אֵ֖ת ʔˌēṯ אֵת [object marker]
מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּת kingship
יָוָֽן׃ yāwˈān יָוָן [jawan, Greece]
11:2. et nunc veritatem adnuntiabo tibi ecce adhuc tres reges stabunt in Perside et quartus ditabitur opibus nimiis super omnes et cum invaluerit divitiis suis concitabit omnes adversum regnum Graeciae
And now I will shew thee the truth. Behold, there shall stand yet three kings in Persia, and the fourth shall be enriched exceedingly above them all: and when he shall be grown mighty by his riches, he shall stir up all against the kingdom of Greece.
11:2. And now I will announce to you the truth. Behold, up to a certain point, three kings will stand in Persia, and the fourth will be exceedingly enriched in power above them all. And when he has grown strong by his resources, he will stir up all against the kingdom of Greece.
11:2. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than [they] all: and by his strength through his riches he shall stir up all against the realm of Grecia.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:2: There shall stand up yet three kings - Gabriel had already spoken of Cyrus, who was now reigning; and after him three others should arise. These were,
1. Cambyses, the son of Cyrus.
2. Smerdis, the Magian, who was an impostor, who pretended to be another son of Cyrus. And,
3. Darius, the son of Hystaspes, who married Mandane, the daughter of Cyrus.
Cambyses reigned seven years and five months; Smerdis reigned only seven months; and Darius Hystaspes reigned thirty-six years.
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.
Albert Barnes: Notes on the Bible - 1834
11:2: And now will I show thee the truth - That is, the truth about events that are to occur in the future, and which will accord with what is written in "the scripture of truth," Dan 10:21.
Behold, there shall stand up yet three kings in Persia - The phrase "stand up means that there would be so many kings in Persia; that is, there would be three before the fourth which he mentions. The same Hebrew word here rendered "stand up" (עמד ‛ â mad) occurs in Dan 11:3-4, Dan 11:6-8, Dan 11:14-16 (twice), Dan 11:17, Dan 11:20, Dan 11:21, Dan 11:25, Dan 11:31; also in Dan 12:1, Dan 12:13. In Dan 11:8 it is rendered "continue;" in Dan 11:15, "withstand;" in the other cases, "stand up," or simply stand. Gesenius says it is a word used particularly of a new prince, as in Dan 8:23; Dan 11:2-3, Dan 11:20. He does not say that there would be none afterward, but he evidently designs to touch on the great and leading events respecting the Persian empire, so far as they would affect the Hebrew people, and so far as they would constitute prominent points in the history of the world. He does not, therefore, go into all the details respecting the history, nor does he mention all the kings that would reign. The prominent, the material points, would be the reign of those three kings; then the reign of the fourth, or Xerxes, as his mad expedition to Greece would lay the real foundation for the invasion of Persia by Alexander, and the overthrow of the Persian empire; then the life and conquests of Alexander, and then the wars consequent on the division of his empire at his death. The "three kings" here referred to were Cambyses, Smerdis, and Darius Hystaspis. As this communication was made in the third year of Cyrus Dan 10:1, these would be the next in order; and by the fourth is undoubtedly meant Xerxes. There were several kings of Persia after Xerxes, as Artaxerxes Longimanus, Darius Nothus, Artaxerxes Mnemon, Ochus, and Darius Codomanus, but these are not enumerated because the real ground of the invasion of Alexander, the thing which connected him with the affairs of Pcrsia, did not occur in their reign, but it was the invasion of Greece by Xerxes.
And the fourth shall be far richer than they all - That is, Xerxes - for he was the fourth in order, and the description here agrees entirely with him. He would of course inherit the wealth accumulated by these kings, and it is here implied that he would increase that wealth, or that, in some way, he would possess more than they all combined. The wealth of this king is mentioned here probably because the magnificence and glory of an Oriental monarch was estimated in a considerable degree by his possessions, and because his riches enabled him to accomplish his expedition into Greece. Some idea of the treasures of Xerxes may be obtained by considering,
(a) That Cyrus had collected a vast amount of wealth by the conquest of Lydia, and the subjugation of Croesus, its rich king, by the conquest of Asia Miner, of Armenia, and of Babylon - for it is said respecting him, "I will give thee the treasures of darkness, and hidden riches of secret places," Isa 45:3 : see the note at that passage.
(b) That Cambyses increased that wealth which he inherited from Cyrus by his victories, and by his plundering the temples wheRev_er he came. A single case occurring in his conquests may illustrate the amount of wealth which was accumulated. On his return from Thebes, in Egypt, he caused all the temples in that city to be pillaged and burned to the ground. But he saved from the flames gold to the amount of three hundred talents, and silver to the amount of two thousand and five hundred talents. He is also said to have carried away the famous circle of gold that encompassed the tomb of king Ozymandias, being three hundred and sixty-five cubits in circumference, on which were represented all the motions of the several constellations. - Universal History, iv. 140.
(c) This was further increased by the conquests of Darius Hystaspis, and by his heavy taxes on the people. So burdensome were these taxes, that he was called by the Persians, ὁ κάπηλος ho kapē los - the "merchant," or "hoarder." One of the first acts of Darius was to divide his kingdom into provinces for the purpose of raising tribute. "During the reign of Cyrus, and indeed of Cambyses, there were no specific tributes; but presents were made to the sovereign. On account of these and similar innovations, the Persians call Darius a merchant, Cambyses a despot, but Cyrus a parent." - Herodotus, b. iii. lxxxix. A full account of the taxation of the kingdom, and the amount of the Rev_enue under Darius, may be seen in Herodotus, b. iii. xc. - xcvi. The sum of the tribute under Darius, according to Herodotus, was fourteen thousand five hundred and sixty talents. Besides this sum received from regular taxation, Herodotus enumerates a great amount of gold and silver, and other valuable things, which Darius was accustomed to receive annually from the Ethiopians, from the people of Colchis, from the Arabians, and from India. All this vast wealth was inherited by Xerxes, the son and successor of Darius, and the "fourth king" here referred to.
Xerxes was full four years in making provision for his celebrated expedition into Greece. Of the amount of his forces, and his preparation, a full account may be seen in Herodotus, b. vii. Of his wealth Justin makes this remark: "Si regem, spectes, divitias, non ducem, laudes: quarum tanta copia in regno ejus fuit, ut cum flumina multgtudine consumerentur, opes tamen regioe superessent." - Hist. ii. 10. Compare Diod. Sic. x. c. 3; Pliny, Hist. Nat. xxiii. 10; AEl. xiii. 3; Herod. iii. 96; vii. 27-29. In the city of Celaenae, Herodotus says, there lived a man named Pythius, son of Atys, a native of Lydia, who entertained Xerxes and all his army with great magnificence, and who farther engaged to supply the king with money for the war. Xerxes on this was induced to inquire of his Persian attendants who this Pythius was, and what were the resources which enabled him to make these offers. "It is the same," they replied, "who presented your father Darius with a plane-tree and a vine of gold, and who, next to yourself, is the richest of mankind." - Herod. vii. 27.
And by his strength through his riches he shall stir up all against the realm of Grecia - That is, all his kingdom. He was enabled to do this by his great wealth - collecting and equipping, probably, the largest army that was ever assembled. The expedition of Xerxes against Greece is too well known to need to be detailed here, and no one can fail to see the applicability of this description to that invasion. Four years were spent in preparing for this expedition, and the forces that constituted the army were gathered out of all parts of the vast empire of Xerxes, embracing, as was then supposed, all the habitable world except Greece. According to Justin, the army was composed of seven hundred thousand of his own, and three hundred thousand auxiliaries. Diodorus Siculus makes it to be about three hundred thousand men; Prideaux, from Herodotus and others, computes it to have amounted, putting all his forces by sea and land together, to two million six hundred and forty-one thousand six hundred and ten men; and he adds that the servants, eunuchs, suttlers, and such persons as followed the camp, made as manymore, so that the whole number that followed Xerxes could not have been less than five million. - Connexions, pt. i. b. iv. vol. i. p. 410. Grotius reckons his forces at five million two hundred and eighty-two thousand. These immense numbers justify the expression here, and show with what propriety it is applied to the hosts of Xerxes. On the supposition that this was written after the event, and that it was history instead of prophecy, this would be the very language which would be employed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: will I: Dan 8:26, Dan 10:1, Dan 10:21; Pro 22:21; Amo 3:7; Joh 10:35, Joh 18:37, Joh 18:38; Rev 21:5
three: These were, Cambyses, son of Cyrus; Smerdis the Magian imposter; and Darius Hystaspes. Ezr 4:5, Ezr 4:6
far: Psa 73:6, Psa 73:7
stir: Herodotus says the army of Xerxes consisted of 5, 283, 220 men, besides the Carthaginians, consisting of 300, 000 men, and 200 ships. Dan 11:25, Dan 7:5, Dan 8:4
Carl Friedrich Keil and Franz Delitzsch
11:2
The events of the nearest future - Daniel 11:2-20
The revelation passes quickly from Persia (Dan 11:2) and the kingdom of Alexander (Dan 11:3, Dan 11:4), to the description of the wars of the kingdoms of the south and the north, arising out of the latter, in which wars the Holy Land, lying between the two, was implicated. Regarding Persia it is only said that yet three kings shall arise, and that the fourth, having reached to great power by his riches, shall stir up all against the kingdom of Javan. Since this prophecy originates in the third year of the Persian king Cyrus (Dan 10:1), then the three kings who shall yet (עוד) arise are the three successors of Cyrus, viz., Cambyses, the pseudo-Smerdis, and Darius Hystaspes; the fourth is then Xerxes, with whom all that is said regarding the fourth perfectly agrees. Thus Hvernick, Ebrard, Delitzsch, Auberlen, and Kliefoth interpret; on the contrary, v. Lengerke, Maurer, Hitzig, and Kranichfeld will make the fourth the third, so as thereby to justify the erroneous interpretation of the four wings and the four heads of the leopard (Dan 7:6) of the first four kings of the Persian monarchy, because, as they say, the article in הרביעי necessarily requires that the fourth is already mentioned in the immediately preceding statements. But the validity of this conclusion is not to be conceived; and the assertion that the O.T. knows only of four kings of Persia (Hitzig) cannot be established from Ezra 4:5-7, nor from any other passage. From the naming of only four kings of Persia in the book of Ezra, since from the end of the Exile to Ezra and Nehemiah four kings had reigned, it in no way follows that the book of Daniel and the O.T. generally know of only four. Moreover, this assertion is not at all correct; for in Neh 12:22, besides those four there is mention made also of a Darius, and to the Jews in the age of the Maccabees there was well known, according to 1 Macc. 1:1, also the name of the last Persian king, Darius, who was put to death by Alexander. If the last named, the king who by great riches (Dan 11:2) reached to a higher power, is included among the three previously named, then he should have been here designated "the third." The verb עמד, to place oneself, then to stand, is used here and frequently in the following passages, as in Dan 8:23, in the sense of to stand up (= קוּם), with reference to the coming of a new ruler. The gathering together of greater riches than all (his predecessors), agrees specially with Xerxes; cf. Herodot. iii. 96, vi. 27-29, and Justini Histor. ii. 2. The latter says of him: "Divitias, non ducem laudes, quarum tanta copia in regno ejus fuit, ut, cum flumina multitudine consumerentur, opes tamen regiae superessent."
חזקתו is the infinit. or nomen actionis, the becoming strong; cf. 2Chron 12:1 with 4Kings 14:5 and Is 8:11. בּעשׁרו is not in apposition to it, "according to his riches" (Hv.); but it gives the means by which he became strong. "Xerxes expended his treasures for the raising and arming of an immense host, so as by such חזק (cf. Amos 6:13) to conquer Greece" (Hitzig). יון מלכוּת את is not in apposition to הכּל, all, namely, the kingdom of Javan (Maurer, Kranichfeld). This does not furnish a suitable sense; for the thought that הכּל, "they all," designates the divided states of Greece, and the apposition, "the kingdom of Javan," denotes that they were brought by the war with Xerxes to form themselves into the unity of the Macedonian kingdom, could not possibly be so expressed. Moreover, the reference to the circumstances of the Grecian states is quite foreign to the context. מ יון את is much rather a second, more remote object, and את is to be interpreted, with Hvernick, either as the preposition with, so far as יעיר involves the idea of war, conflict, or simply, with Hitzig, as the accusative of the object of the movement (cf. Ex 9:29, Ex 9:33), to stir up, to rouse, after the kingdom of Javan, properly to make, to cause, that all (הכּל = every one, cf. Ps 14:3) set out towards. Daniel calls Greece מלכוּת, after the analogy of the Oriental states, as a united historical power, without respect to the political constitution of the Grecian states, not suitable to prophecy (Kliefoth).
From the conflict of Persia with Greece, the angel (Dan 11:3) passes immediately over to the founder of the Grecian (Macedonian) world-kingdom; for the prophecy proceeds not to the prediction of historical details, but mentions only the elements and factors which constitute the historical development. The expedition of Xerxes against Greece brings to the foreground the world-historical conflict between Persia and Greece, which led to the destruction of the Persian kingdom by Alexander the Great. The reply of Alexander to Darius Codomannus (Arrian, Exped Alex. ii. 14. 4) supplies a historical document, in which Alexander justifies his expedition against Persia by saying that Macedonia and the rest of Hellas were assailed in war by the Persians without any cause (οὐδὲν προηδικημένοι), and that therefore he had resolved to punish the Persians. A deeper reason for this lies in this, that the prophecy closes the list of Persian kings with Xerxes, but not in this, that under Xerxes the Persian monarchy reached its climax, and partly already under him, and yet more after his reign, the fall of the kingdom had begun (Hvernick, Auberlen); still less in the opinion, proved to be erroneous, that the Maccabean Jew knew no other Persian kings, and confounded Xerxes with Darius Codomannus (v. Lengerke, Maurer, Hitzig).
Geneva 1599
11:2 And now will I shew thee the truth. Behold, there shall stand up yet (b) three kings in Persia; and the fourth shall be far richer than [they] all: and by his strength through his riches he shall stir up (c) all against the realm of Grecia.
(b) Of which Cambyses that now reigned was the first, the second Smerdes, the third Darius the son of Hystaspis, and the fourth Xerxes, who all were enemies to the people of God, and stood against them.
(c) For he raised up all the east countries to fight against the Grecians, and even though he had in his army 900,000 men, yet in four battles he was defeated, and fled away with shame.
John Gill
11:2 And now will I show thee the truth,.... And nothing but the truth; what will most certainly come to pass, and may be depended on, even what is written in the book of God's decrees, "the Scripture of truth", and which would appear in Providence in later times; and this he proposed to deliver to him, not in figurative, dark, and obscure expressions, but clearly and plainly, in language easy to be understood:
behold, there shall stand up yet three kings in Persia; which were Cyrus, who reigned alone after the death of Darius the Mede, his uncle; Cambyses, the son of Cyrus; and Darius Hystaspes. There was another between Cambyses and Darius, called Smerdis the magician, who reigned but seven months, and being an impostor is left out, as he is in Ptolemy's canon; not that these were all the kings of Persia after Darius the Mede; for, according to the above canon, there reigned six more after them; but because these kings had a connection with the Jews, and under them their affairs had different turns and changes, respecting their restoration and settlement, and the building of their city and temple; as also because these kings "stood", and the monarchy under them was strong and flourishing, whereas afterwards it began to decline; and chiefly it is for the sake of the fourth king that these are observed, who laid the foundation of the destruction of the Persian monarchy by the Grecians.
And the fourth shall be far richer than they all: this is Xerxes, who exceeded his predecessors in wealth and riches; enjoying what they by their conquests, or otherwise, had amassed together, to which he greatly added; Cyrus had collected a vast deal of riches from various nations, especially from Babylon: God gave him "the treasures of darkness, and hidden riches of secret places", Is 14:3, Cambyses increased the store by his victories, and the plunder of temples wherever he came; out of the flames of which were saved three hundred talents of gold, and 2300 talents of silver, which he carried away, together with the famous circle of gold that encompassed the tomb of King Ozymandias (d): and Darius, the father of Xerxes, laid heavy taxes upon the people, and hoarded up his money; hence he was called by the Persians (e), the huckster or hoarder: and Xerxes came into it all, and so became richer than them all; of whom Justin says (f).
"si regem species; divitias, non ducem laudes: quarum tanta copia in regno ejus fuit, ut cum flumina multitudine consumerentur, opes tamen regiae superessent.''
And by his strength through his riches he shall stir up all against the realm of Grecia; through his vast riches, which are the sinews of war, he collected a prodigious army out of all provinces, which he raised to make war against the Grecians; being moved to it by Mardonius, a relation of his, who was very ambitious of being at the head of a large army (g); three years were spent in preparing for this expedition, and forces were gathered out of all parts of the then known habitable world; out of all the west, under Hamilcar, general of the Carthaginians, with whom he made a league; and out of all the east, under his own command: his army, according to Justin (h), consisted of 700,000 of his own, and 300,000 auxiliaries; Diodorus Siculus (i) makes it much less, to be about 300,000 men; but Dr. Prideaux (k), from Herodotus and others, computes, that putting all his forces together by sea and land, by the time he came to the straits of Thermopylae the number of them were 2,641,610 men; and Grotius, from the same writer reckons them 5,283,000, to which others add two hundred and twenty (l) with these he marched into Greece, where, after having done much mischief, he was shamefully defeated and obliged to retire, and was murdered by Artabanus the captain of his guards. The words may be rendered (m), "he shall stir up all, even the realm of Grecia"; by the preparation he made, and the vast army he brought into the field, he raised all the cities and states of Greece to combine together to withstand him; and this step of his is what irritated the Grecians, and put them upon later attempts to avenge themselves on the Persians for this attack upon them; and which they never desisted from, till they had ruined the Persian empire, which they did under Alexander; and so he, in his letter to Darius, says (n),
"your ancestors entered into Macedonia, and the other parts of Greece, and did us damage, when they had received no affront from us as the cause of it; and now I, created general of the Grecians, provoked by you, and desirous of avenging the injury done by the Persians, have passed over into Asia.''
And it is for the sake of this, the destruction of the Persian empire by Alexander, that this expedition of Xerxes is here hinted at; and to pave the way for the account of Alexander and his successors, in the following part of this prophecy.
(d) See the Universal History, vol. 5. p. 194. (e) Herodot. l. 3. sive Thalia, c. 89. (f) E Trogo, l. 2. c. 10. (g) Diodor. Sicul. Bibliothec. l. 11. par. 2. p. 3. Ed. Rhodoman. (h) E Trogo, l. 2. c. 10. (i) Ut supra, ( Diodor. Sicul. Bibliothec. l. 11.) par. 2. p. 2. (k) Connexion, &c. part 1. B. 4. p. 233, 234. (l) See the Universal History, vol. 5. p. 233. (m) "excitabit universos, nempe regnum" Graciae, Michaelis. (n) Apud Arrian. Exped. Alexand. l. 2.
John Wesley
11:2 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.
Robert Jamieson, A. R. Fausset and David Brown
11:2 three kings in Persia--Cambyses, Pseudo-Smerdis, and Darius Hystaspes. (Ahasuerus, Artaxerxes, and Darius, in Ezra 4:6-7, Ezra 4:24). The Ahasuerus of Esther (see on Dan 9:1) is identified with Xerxes, both in Greek history and in Scripture, appearing proud, self-willed, careless of contravening Persian customs, amorous, facile, and changeable (Dan 11:2).
fourth . . . riches . . . against . . . Grecia--Xerxes, whose riches were proverbial. Persia reached its climax and showed its greatest power in his invasion of Greece, 480 B.C. After his overthrow at Salamis, Persia is viewed as politically dead, though it had an existence. Therefore, Dan 11:3, without noticing Xerxes' successors, proceeds at once to Alexander, under whom, first, the third world kingdom, Grecia, reached its culmination, and assumed an importance as to the people of God.
stir up all--Four years were spent in gathering his army out of all parts of his vast empire, amounting to two millions six hundred and forty-one thousand men. [PRIDEAUX, Connexion, 1.4, 1.410].
11:311:3: Եւ յարիցէ թագաւոր հզօր, եւ տիրեսցէ տէրութեամբ բազմաւ. եւ արասցէ ըստ կամս իւր.
3 Հզօր մի թագաւոր պիտի բարձրանայ, պիտի տիրի շատ տէրութիւնների եւ պիտի անի, ինչ որ կամենայ.
3 «Ետքը զօրաւոր թագաւոր մը պիտի ելլէ ու մեծ իշխանութիւնով պիտի տիրէ, իր կամքին ուզածին պէս պիտի ընէ.
Եւ յարիցէ թագաւոր հզօր, եւ տիրեսցէ տէրութեամբ բազմաւ, եւ արասցէ ըստ կամս իւր:

11:3: Եւ յարիցէ թագաւոր հզօր, եւ տիրեսցէ տէրութեամբ բազմաւ. եւ արասցէ ըստ կամս իւր.
3 Հզօր մի թագաւոր պիտի բարձրանայ, պիտի տիրի շատ տէրութիւնների եւ պիտի անի, ինչ որ կամենայ.
3 «Ետքը զօրաւոր թագաւոր մը պիտի ելլէ ու մեծ իշխանութիւնով պիտի տիրէ, իր կամքին ուզածին պէս պիտի ընէ.
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3 И восстанет царь могущественный, который будет владычествовать с великою властью, и будет действовать по своей воле.
11:3 καὶ και and; even στήσεται ιστημι stand; establish βασιλεὺς βασιλευς monarch; king δυνατὸς δυνατος possible; able καὶ και and; even κυριεύσει κυριευω lord; master κυριείας κυριεια much; many καὶ και and; even ποιήσει ποιεω do; make καθὼς καθως just as / like ἂν αν perhaps; ever βούληται βουλομαι want
11:3 וְ wᵊ וְ and עָמַ֖ד ʕāmˌaḏ עמד stand מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king גִּבֹּ֑ור gibbˈôr גִּבֹּור vigorous וּ û וְ and מָשַׁל֙ māšˌal משׁל rule מִמְשָׁ֣ל mimšˈāl מִמְשָׁל dominion רַ֔ב rˈav רַב much וְ wᵊ וְ and עָשָׂ֖ה ʕāśˌā עשׂה make כִּ ki כְּ as רְצֹונֹֽו׃ rᵊṣônˈô רָצֹון pleasure
11:3. surget vero rex fortis et dominabitur potestate multa et faciet quod placuerit eiBut there shall rise up a strong king, and shall rule with great power: and he shall do what he pleaseth.
3. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.
11:3. But there will rise up a strong king, and he will rule with great power, and he will do what he pleases.
11:3. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.
And a mighty king shall stand up, that shall rule with great dominion, and do according to his will:

11:3 И восстанет царь могущественный, который будет владычествовать с великою властью, и будет действовать по своей воле.
11:3
καὶ και and; even
στήσεται ιστημι stand; establish
βασιλεὺς βασιλευς monarch; king
δυνατὸς δυνατος possible; able
καὶ και and; even
κυριεύσει κυριευω lord; master
κυριείας κυριεια much; many
καὶ και and; even
ποιήσει ποιεω do; make
καθὼς καθως just as / like
ἂν αν perhaps; ever
βούληται βουλομαι want
11:3
וְ wᵊ וְ and
עָמַ֖ד ʕāmˌaḏ עמד stand
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
גִּבֹּ֑ור gibbˈôr גִּבֹּור vigorous
וּ û וְ and
מָשַׁל֙ māšˌal משׁל rule
מִמְשָׁ֣ל mimšˈāl מִמְשָׁל dominion
רַ֔ב rˈav רַב much
וְ wᵊ וְ and
עָשָׂ֖ה ʕāśˌā עשׂה make
כִּ ki כְּ as
רְצֹונֹֽו׃ rᵊṣônˈô רָצֹון pleasure
11:3. surget vero rex fortis et dominabitur potestate multa et faciet quod placuerit ei
But there shall rise up a strong king, and shall rule with great power: and he shall do what he pleaseth.
11:3. But there will rise up a strong king, and he will rule with great power, and he will do what he pleases.
11:3. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Со времени битвы при Саламине персидское царство стало явно клониться к упадку; мировой державой становится Греция. Ввиду такого значения похода Ксеркса небожитель обходит молчанием его преемников по царству и переходит от персидской монархии к третьему мировому царству - греко-македонскому, а из его представителей - к Александру Македонскому, так как только с этого времени греки входят в соприкосновение с народом Божиим. Относительно Александра Македонского и его деятельности откровение сообщает то же самое, что было известно пророку Даниилу из предшествующих видений (7:6; 8:5-8, 21-22). Новым является указание, что после смерти Александра власть перейдет не к его потомкам, а к посторонним для него лицам. И действительно, Александр Македонский оставил после себя слабоумного брата Арридея и двух малолетних детей. Ни один из них не был способен управлять громадной империей, и она была поделена полководцами Александра, причем каждая из частей естественно оказалась слабее всего царства.
Adam Clarke: Commentary on the Bible - 1831
11:3: A mighty king shall stand up - This was Alexander the great. It is not said that this mighty king shall stand up against Xerxes, for he was not born till one hundred years after that monarch; but simply that he should stand up, i.e., that he should reign in Greece.
Albert Barnes: Notes on the Bible - 1834
11:3: And a mighty king shall stand up - So far as the language here is concerned, it is not said whether this would be in Persia, as a successor of the "fourth king" Dan 11:2, or whether it would be in some other part of the world. The next verse, however, shows that the reference is to Alexander the Great - for to no other one is it applicable. There were several monarchs of Persia, indeed, that succeeded Xerxes before the kingdom was invaded and subdued by Alexander (see the notes at Dan 11:2), and these are here entirely passed over without being alluded to. It must be admitted, that one who should have read this prophecy before the events had occurred would have inferred naturally that this "mighty king that should stand up" would appeal immediately after the "fourth, "and probably that he would be his successor in the realm; but it may be remarked,
(a) that the language here is not inconsistent with the facts in the case - it being literally true that such a "mighty king" did "stand up" who "ruled with great dominion, and according to his will;"
(b) that there was no necessity in the prophetic history of referring to the acts of these intermediate kings of Persia, since they did not contribute at all to the result - it being well known that the reason alleged by Alexander for his invasion of the Persian empire was not anything which they had done, but the wrongs sustained by Greece in consequence of the invasion by Xerxes and his predecessor. The real succession of events in the case was that last invasion of Greece by Xerxes, and the consequent invasion of the Persian empire by Alexander. It was these transactions which the angel evidently meant to connect together, and hence, all that was intermediate was omitted. Thus Alexander, in his letter to Darius, says: "Your ancestors entered into Macedonia, and the other parts of Greece, and did us damage, when they had received no affront from us as the cause of it; and now I, created general of the Grecians, provoked by you, and desirous of avenging the injury done by the Persians, have passed over into Asia." - Arrian, Exped. Alex. i. 2.
That shall rule with great dominion - That shall have a wide and extended empire. The language here would apply to any of the monarchs of Persia that succeeded Xerxes, but it would be more strictly applicable to Alexander the Great than to any prince of ancient or modern times. The whole world, except Greece, was supposed to be subject to the power of Persia; and it was one of the leading and avowed purposes of Darius and Xerxes in invading Greece, by adding that to their empire, to have the earth under their control. When, therefore, Alexander had conquered Persia, it was supposed that he had subdued the world; nor was it an unnatural feeling that, having done this, he, whose sole principle of action was ambition, should sit down and weep because there were no more worlds to conquer. In fact, he then swayed a scepter more extended and mighty than any before him had done, and it is with peculiar propriety that the language here is used in regard to him.
And do according to his will - Would be an arbitrary prince. This also was true of the Persian kings, and of Oriental despots generally; but it was eminently so of Alexander - who, in subduing kingdoms, conquering mighty armies, controlling the million under his sway, laying the foundations of cities, and newly arranging the boundaries of empires, seemed to consult only his own will, and felt that everything was to be subordinate to it. It is said that this passage was shown to Alexander by the high priest of the Jews, and that these prophecies did much to conciliate his favor toward the Hebrew people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: a mighty: Alexander the Great, whose kingdom after his death, as we have seen, was divided into four parts. Dan 7:6, Dan 8:5-8, Dan 8:21
do: Dan 11:16, Dan 11:36, Dan 4:35, Dan 5:19, Dan 8:4-14; Eph 1:11; Heb 2:4; Jam 1:18
Carl Friedrich Keil and Franz Delitzsch
11:3
But only brief notices, characterizing its nature, were given regarding the Macedonian kingdom, which agree with the prophecies Dan 7:6 and Dan 8:5-8, Dan 8:21-22, without adding new elements. The founder of the kingdom is called גּבּור מלך, "brave king," "hero-king," and his kingdom "a great dominion." Of his government it is said כּרצונו עשׂה, he does, rules, according to his will (cf. Dan 8:4), so that his power might be characterized as irresistible and boundless self-will. Similarly Curtius writes of him (x. 5. 35): Fatendum est, cum plurimum virtuti debuerit, plus debuisse fortunae, quam solus omnium mortalium in potestate habuit. Hujus siquidem beneficio agere videbatur gentibus quidquid placebat. By the כ in כּעמדו the coming of the king and the destruction of his kingdom are stated as synchronous, so as to express with great force the shortness of its duration. עמדו is not to be otherwise interpreted than עמד in Dan 11:3, and is thus not to be translated: "when he thus stands up," sc. in the regal power described in Dan 11:3 (Kran.), or: "on the pinnacle of his might" (Hv.), but: "when (or as) he has made his appearance, his kingdom shall be broken." In the words, also, there does not lie the idea "that he himself in his life-time is deprived of this throne and his kingdom by a violent catastrophe" (Kran.); for the destruction of the kingdom does not necessarily include in it the putting to death of the ruler. The thought is only this: "when he has appeared and founded a great dominion, his kingdom shall be immediately broken." תּשּׁבר (shall be broken) is chosen with reference to Dan 8:8, "toward the four winds of heaven." We may neither supply תחץ (shall be divided) to לאחריתו ולא (and not to his posterity), nor is this latter expression "connected with תחץ in pregnant construction;" for תחץ, from חצה, signifies to divide, from which we are not to assume the idea of to allot, assign. We have simply to supply היא in the sense of the verb. subst., shall be, as well here as in the following clause, כמשׁלו ולא. The אחרית e signifies here as little as in Amos 4:2; Amos 9:1, posterity = זרע, but remnant, that which is left behind, the survivors of the king, by which we are to understand not merely his sons, but all the members of his family. כמשׁלו ולא, "and it shall not be according to the dominion which he ruled." This thought, corresponding to בכחו ולא in Dan 8:22, is the natural conclusion from the idea of division to all the four winds, which the falling asunder into several or many small kingdoms involves. הנּתשׁ, "shall be plucked up" (of plants from the earth), denotes the rooting up of that which is table, the destroying and dissolving of the kingdom into portions. In this division it shall pass to others מלּבד־אלּה, "with the exclusion of those" (the אחרית), the surviving members of the family of Alexander. To ולאחרים (and for others) supply תּהיה (shall be).
In Dan 11:4, accordingly, the prophetic thought is expressed, that the Javanic kingdom, as soon as the brave king has founded a great dominion, shall be broken to pieces and divided toward the four winds of heaven, so that its separate parts, without reaching to the might of the broken kingdom, shall be given not to the survivors of the family of the founder, but to strangers. This was historically fulfilled in the fact, that after the sudden death of Alexander his son Hercules was not recognised by his generals as successor on the throne, but was afterwards murdered by Polysperchon; his son also born by Roxana, along with his guardian Philip Arideus, met the same fate; but the generals, after they had at first divided the kingdom into more than thirty parts, soon began to war with each other, the result of which was, that at last four larger kingdoms were firmly established. Cf. Diod. Sic. xx. 28, xix. 105; Pausan. ix. 7; Justini hist. xv. 2, and Appiani Syr. c. 51.
Geneva 1599
11:3 And a (d) mighty king shall stand up, that shall rule with great dominion, and do according to his will.
(d) That is, Alexander the Great.
John Gill
11:3 And a mighty king shall stand up,.... Not in Persia, but in Greece; Alexander the great, who rose up a hundred years after the above expedition of Xerxes, and "stood" and flourished, and conquered all he attacked, none being able to resist him; and is rightly called a "mighty king", a very powerful one: this is the notable horn in the he goat, which being exasperated by the ram, the Persians, and their invasion of Greece, pushed at them, and destroyed them, Dan 8:5, that shall rule with great dominion; not in Greece only but in the whole world, at least as he thought, and really did over a very great part of it; for, as Jerome says, having conquered the Illyrians, Thracians, Greece, and Thebes, he passed into Asia; and, having put to flight the generals of Darius, he took the city of Sardis, and afterwards India.
And do according to his will; not only in his own army, sacrificing his best friends at his pleasure; but with his enemies, conquering whom he would, none being able to withstand him; all things succeeded to his wish; whatever he attempted he performed. His historian (o) says of him,
"that it must be owned he owed much to virtue, but more to fortune, which alone of all mortals he had in his power;''
since, by the benefit of it, he seemed to do with nations whatever he pleased; he was sovereign in all things, and set himself to be worshipped as a deity.
(o) Curtius, l. 10. c. 5.
John Wesley
11:3 A mighty king - Alexander the great.
Robert Jamieson, A. R. Fausset and David Brown
11:3 mighty king . . . do according to his will--answering to the he-goat's "notable horn" (Dan 8:6-7, Dan 8:21). Alexander invaded Persia 334 B.C., to avenge the wrongs of Greece on Persia for Xerxes' past invasion (as Alexander said in a letter to Darius Codomanus, ARRIAN, Alexander. 2.14.7).
11:411:4: եւ իբրեւ յարիցէ՝ թագաւորութիւն նորա փշրեսցի, եւ բաժանեսցի ՚ի չորս հողմս երկնից. եւ ո՛չ ըստ վախճանի նորա, եւ ո՛չ ըստ տէրութեան նորա զոր տիրեաց. զի խլեսցի թագաւորութիւն նորա, եւ այլոց՝ թո՛ղ զնոցայն[12246]։ [12246] Ոսկան. Զի խզեսցի թագաւորութիւն նորա։
4 եւ երբ բարձրանայ, նրա թագաւորութիւնը պիտի փշրուի, բաժանուի ու տրուի երկնքի չորս հողմերին: Եւ դա ոչ ըստ նրա վախճանի, ոչ իր տէրութեան պատճառով, որին տիրում էր, քանի որ պիտի խլուի նրա թագաւորութիւնը, իսկ ուրիշներինը պիտի մնայ իրենց:
4 Բայց ելլելուն պէս անոր թագաւորութիւնը պիտի կոտրի ու երկնքի չորս հովերուն պիտի բաժնուի. բայց ո՛չ իր յաջորդներուն, ո՛չ ալ իր վարած իշխանութեանը. վասն զի անոր թագաւորութիւնը պիտի քակուի ու իրենցմէ ուրիշներուն պիտի անցնի։
եւ իբրեւ յարիցէ` թագաւորութիւն նորա փշրեսցի, եւ բաժանեսցի ի չորս հողմս երկնից. եւ ոչ [186]ըստ վախճանի`` նորա, եւ ոչ ըստ տէրութեան նորա զոր տիրեաց. զի խլեսցի թագաւորութիւն նորա, եւ այլոց` թող զնոցայն:

11:4: եւ իբրեւ յարիցէ՝ թագաւորութիւն նորա փշրեսցի, եւ բաժանեսցի ՚ի չորս հողմս երկնից. եւ ո՛չ ըստ վախճանի նորա, եւ ո՛չ ըստ տէրութեան նորա զոր տիրեաց. զի խլեսցի թագաւորութիւն նորա, եւ այլոց՝ թո՛ղ զնոցայն[12246]։
[12246] Ոսկան. Զի խզեսցի թագաւորութիւն նորա։
4 եւ երբ բարձրանայ, նրա թագաւորութիւնը պիտի փշրուի, բաժանուի ու տրուի երկնքի չորս հողմերին: Եւ դա ոչ ըստ նրա վախճանի, ոչ իր տէրութեան պատճառով, որին տիրում էր, քանի որ պիտի խլուի նրա թագաւորութիւնը, իսկ ուրիշներինը պիտի մնայ իրենց:
4 Բայց ելլելուն պէս անոր թագաւորութիւնը պիտի կոտրի ու երկնքի չորս հովերուն պիտի բաժնուի. բայց ո՛չ իր յաջորդներուն, ո՛չ ալ իր վարած իշխանութեանը. վասն զի անոր թագաւորութիւնը պիտի քակուի ու իրենցմէ ուրիշներուն պիտի անցնի։
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4 Но когда он восстанет, царство его разрушится и разделится по четырем ветрам небесным, и не к его потомкам перейдет, и не с тою властью, с какою он владычествовал; ибо раздробится царство его и достанется другим, кроме этих.
11:4 καὶ και and; even ἐν εν in τῷ ο the ἀναστῆναι ανιστημι stand up; resurrect αὐτὸν αυτος he; him συντριβήσεται συντριβω fracture; smash ἡ ο the βασιλεία βασιλεια realm; kingdom αὐτοῦ αυτος he; him καὶ και and; even μερισθήσεται μεριζω apportion; allocate εἰς εις into; for τοὺς ο the τέσσαρας τεσσαρες four ἀνέμους ανεμος gale τοῦ ο the οὐρανοῦ ουρανος sky; heaven οὐ ου not κατὰ κατα down; by τὴν ο the ἀλκὴν αλκη he; him οὐδὲ ουδε not even; neither κατὰ κατα down; by τὴν ο the κυριείαν κυριεια he; him ἣν ος who; what ἐδυνάστευσε δυναστευω since; that ἀποσταθήσεται αφιστημι distance; keep distance ἡ ο the βασιλεία βασιλεια realm; kingdom αὐτοῦ αυτος he; him καὶ και and; even ἑτέρους ετερος different; alternate διδάξει διδασκω teach ταῦτα ουτος this; he
11:4 וּ û וְ and כְ ḵᵊ כְּ as עָמְדֹו֙ ʕāmᵊḏˌô עמד stand תִּשָּׁבֵ֣ר tiššāvˈēr שׁבר break מַלְכוּתֹ֔ו malᵊḵûṯˈô מַלְכוּת kingship וְ wᵊ וְ and תֵחָ֕ץ ṯēḥˈāṣ חצה divide לְ lᵊ לְ to אַרְבַּ֖ע ʔarbˌaʕ אַרְבַּע four רוּחֹ֣ות rûḥˈôṯ רוּחַ wind הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and לֹ֣א lˈō לֹא not לְ lᵊ לְ to אַחֲרִיתֹ֗ו ʔaḥᵃrîṯˈô אַחֲרִית end וְ wᵊ וְ and לֹ֤א lˈō לֹא not כְ ḵᵊ כְּ as מָשְׁלֹו֙ mošlˌô מֹשֶׁל dominion אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מָשָׁ֔ל māšˈāl משׁל rule כִּ֤י kˈî כִּי that תִנָּתֵשׁ֙ ṯinnāṯˌēš נתשׁ root out מַלְכוּתֹ֔ו malᵊḵûṯˈô מַלְכוּת kingship וְ wᵊ וְ and לַ la לְ to אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other מִ mi מִן from לְּ llᵊ לְ to בַד־ vaḏ- בַּד linen, part, stave אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
11:4. et cum steterit conteretur regnum eius et dividetur in quattuor ventos caeli sed non in posteros eius neque secundum potentiam illius qua dominatus est lacerabitur enim regnum eius etiam in externos exceptis hisAnd when he shall come to his height, his kingdom shall be broken, and it shall be divided towards the four winds of the heaven: but not to his posterity, nor according to his pwoer with wheich he ruled. For his kingdom shall be rent in peices, even for strangers, besides these.
4. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; but not to his posterity, nor according to his dominion wherewith he ruled; for his kingdom shall be plucked up, even for others beside these.
11:4. And when he has been firmly established, his kingdom will be shattered and will be divided towards the four winds of the heaven, but not to his posterity, nor according to his power with which he ruled. For his kingdom will be torn to pieces, even for the outsiders who have been expelled from these.
11:4. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.
And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those:

11:4 Но когда он восстанет, царство его разрушится и разделится по четырем ветрам небесным, и не к его потомкам перейдет, и не с тою властью, с какою он владычествовал; ибо раздробится царство его и достанется другим, кроме этих.
11:4
καὶ και and; even
ἐν εν in
τῷ ο the
ἀναστῆναι ανιστημι stand up; resurrect
αὐτὸν αυτος he; him
συντριβήσεται συντριβω fracture; smash
ο the
βασιλεία βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
καὶ και and; even
μερισθήσεται μεριζω apportion; allocate
εἰς εις into; for
τοὺς ο the
τέσσαρας τεσσαρες four
ἀνέμους ανεμος gale
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
οὐ ου not
κατὰ κατα down; by
τὴν ο the
ἀλκὴν αλκη he; him
οὐδὲ ουδε not even; neither
κατὰ κατα down; by
τὴν ο the
κυριείαν κυριεια he; him
ἣν ος who; what
ἐδυνάστευσε δυναστευω since; that
ἀποσταθήσεται αφιστημι distance; keep distance
ο the
βασιλεία βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
καὶ και and; even
ἑτέρους ετερος different; alternate
διδάξει διδασκω teach
ταῦτα ουτος this; he
11:4
וּ û וְ and
כְ ḵᵊ כְּ as
עָמְדֹו֙ ʕāmᵊḏˌô עמד stand
תִּשָּׁבֵ֣ר tiššāvˈēr שׁבר break
מַלְכוּתֹ֔ו malᵊḵûṯˈô מַלְכוּת kingship
וְ wᵊ וְ and
תֵחָ֕ץ ṯēḥˈāṣ חצה divide
לְ lᵊ לְ to
אַרְבַּ֖ע ʔarbˌaʕ אַרְבַּע four
רוּחֹ֣ות rûḥˈôṯ רוּחַ wind
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
לְ lᵊ לְ to
אַחֲרִיתֹ֗ו ʔaḥᵃrîṯˈô אַחֲרִית end
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
כְ ḵᵊ כְּ as
מָשְׁלֹו֙ mošlˌô מֹשֶׁל dominion
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
מָשָׁ֔ל māšˈāl משׁל rule
כִּ֤י kˈî כִּי that
תִנָּתֵשׁ֙ ṯinnāṯˌēš נתשׁ root out
מַלְכוּתֹ֔ו malᵊḵûṯˈô מַלְכוּת kingship
וְ wᵊ וְ and
לַ la לְ to
אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other
מִ mi מִן from
לְּ llᵊ לְ to
בַד־ vaḏ- בַּד linen, part, stave
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
11:4. et cum steterit conteretur regnum eius et dividetur in quattuor ventos caeli sed non in posteros eius neque secundum potentiam illius qua dominatus est lacerabitur enim regnum eius etiam in externos exceptis his
And when he shall come to his height, his kingdom shall be broken, and it shall be divided towards the four winds of the heaven: but not to his posterity, nor according to his pwoer with wheich he ruled. For his kingdom shall be rent in peices, even for strangers, besides these.
11:4. And when he has been firmly established, his kingdom will be shattered and will be divided towards the four winds of the heaven, but not to his posterity, nor according to his power with which he ruled. For his kingdom will be torn to pieces, even for the outsiders who have been expelled from these.
11:4. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.
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Adam Clarke: Commentary on the Bible - 1831
11:4: His kingdom shall be broken - Shall, after his death, be divided among his four chief generals, as we have seen before. See Dan 8:22.
And not to his posterity - The family of Alexander had a most tragical end:
1. His wife Statira was murdered soon after his death by his other wife Roxana.
2. His brother Aridaeus who succeeded him, was killed, together with his wife Euridice, by command of Olympias, Alexander's mother, after he had been king about six years and some months.
3. Olympias herself was killed by the soldiers in revenge.
4. Alexander Aegus, his son, together with his mother Roxana, was slain by order of Cassander.
5. Two years after, his other son Hercules, with his mother Barsine, was privately murdered by Polysperchon; so that in fifteen years after his death not one of his family or posterity remained alive!
"Blood calls for blood." He (Alexander) was the great butcher of men. He was either poisoned, or killed himself by immoderate drinking, when he was only thirty-two years and eight months old: and a retributive Providence destroyed all his posterity, so that neither root nor branch of them was left on the face of the earth. Thus ended Alexander, the great butcher; and thus ended his family and posterity.
Albert Barnes: Notes on the Bible - 1834
11:4: And when he shall stand up - In the might and power of his kingdom. When his power shall be fully established. I understand this, with Rosenmuller and Havernick, as meaning, when he shall be at the height of his authority and power, then his kingdom would be broken up. The reference is, undoubtedly, to the sudden death of Alexander; and the sense is, that his empire would not "gradually" diminish and decay, but that some event would occur, the effect of which would be to rend it into four parts.
His kingdom shall be broken - To wit, by his death. The language is such as is properly applicable to this, and indeed implies this, for it is said that it would not be "to his posterity" - an event which might be naturally expected to occur; or, in other words, the allusion to his posterity is such language as would be employed on the supposition that the reference here is to his death.
And shall be divided toward the four winds of heaven - Into four parts. For the remarkable fulfillment of this prediction, see the notes at Dan 8:8.
And not to his posterity - See also the notes at Dan 8:8.
Nor according to his dominion which he ruled - This was literally true of the division of the empire. No one of his successors ever obtained as wide a dominion as he did himself.
For his kingdom shall be plucked up - By his death. This does not naturally mean that it would be by "conquest," for it is said that it would be "divided toward the four winds of heaven" - language which is not properly expressive of conquest. All that is implied is met by the supposition, that at his decease the kingdom which had been founded by him, and which had been sustained by his valor and political wisdom, would fall to pieces.
Even for others beside those - That is, to others beside those to whom it should be at first divided. Literally, "exclusively, or to the exclusion of" - מלבד mı̂ llebad. The word "those" refers to his posterity; and the meaning is, that the process of division would not stop with them, or that the four portions of the empire, as thus divided, would not remain in their hands, or pass to their posterity. There would be other changes and other divisions; and it was not to be expected that just four, and no more, empires would grow out of the one which had been founded, or that when that one should be divided into four parts, that partition would always continue. There would be other divisions, and other princes besides those who first obtained the empire would come in, and the process of division would ultimately be carried much farther. It is unnecessary to say that this occurred in the empire founded by Alexander. It was, soon after his death, separated into four parts, but at no distant period this arrangement was broken up, and all traces of the empire, as established by him, or as divided among his four successors, wholly disappeared.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: he shall stand: Job 20:5-7; Psa 37:35, Psa 37:36, Psa 49:6-12, Psa 73:17-20; Luk 12:20
and shall be: Dan 7:6, Dan 8:8, Dan 8:22; Psa 39:6; Ecc 2:18, Ecc 2:19, Ecc 4:8; Mat 12:25
be plucked: Dan 7:8; Jer 12:15, Jer 12:17, Jer 18:7, Jer 31:40, Jer 45:4
Geneva 1599
11:4 And when he shall stand up, (e) his kingdom shall be broken, (f) and shall be divided toward the (g) four winds of heaven; and not to his (h) posterity, nor according to (i) his dominion which he ruled: for his kingdom shall be plucked up, even for others beside (k) those.
(e) For when his estate was most flourishing, he overcame himself with drink, and so fell into a disease: or as some write, was poisoned by Cassander.
(f) For his twelve chief princes first divided his kingdom among themselves.
(g) After this his monarchy was divided into four: for Seleucus had Syria, Antigonus had Asia minor, Cassander had the kingdom of Macedonia, and Ptolemeus had Egypt.
(h) Thus God avenged Alexander's ambition and cruelty, in causing his posterity to be murdered, partly by their father's chief friends, and partly by one another.
(i) None of these four will be able to be compared to the power of Alexander.
(k) That is, his posterity having no part of it.
John Gill
11:4 And when he shall stand up, his kingdom shall be broken,.... When Alexander was risen up to his highest pitch of grandeur, was sole monarch of the world, in the height of his ambition, in the prime of his days, he was cut off by death; his kingdom remained no more one, but became many, was seized by different persons, his generals, and so broke to pieces:
and shall be divided toward the four winds of heaven; which seem to have respect to the four horns or kings, which came up in his place, Dan 8:8, and among whom his kingdom was parted; Ptolemy reigned in Egypt to the south; Antigonus in Asia to the north; Seleucus in Babylon and Syria to the east; and Cassander in Macedonia to the west:
and not to his posterity; for though he had two sons, one by Barsine, whose name was Hercules, who was living at his death; and another by Roxane, born after his death, whose name was Alexander; yet they were both destroyed by Cassander, or his means, that he might enjoy Macedonia (p):
nor according to his dominion which he ruled; their dominion was not so large and powerful as Alexander's was, being divided into several parts; see Dan 8:22, for his kingdom shall be plucked up, even for others besides those; either besides his posterity, who had no share in it, and so, with respect to his family, was like a tree plucked up by the roots, and, as to their concern in it, withered away at once; or, besides the four governors before mentioned, there were others that had, at least for a while, some lesser shares in the kingdom, as Eumenes, Philotas, Leonnatus, and others; but, at length, all were reduced to the kings of Egypt and Syria, the Lagidae and Seleucidae, which the following part of the prophecy chiefly concerns; and, besides these, for the Romans also, to whom this kingdom came.
(p) Diodor. Sicul. Bibliothec. l. 19. p. 739. & l. 20. p. 761.
John Wesley
11:4 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.
Robert Jamieson, A. R. Fausset and David Brown
11:4 kingdom . . . divided toward . . . four winds--the fourfold division of Alexander's kingdom at his death (Dan 8:8, Dan 8:22), after the battle of Ipsus, 301 B.C.
not to his posterity--(See on Dan 8:8; Dan 8:22).
nor according to his dominion--None of his successors had so wide a dominion as Alexander himself.
others besides those--besides Alexander's sons, Hercules by Barsine, Darius daughter, and Alexander by Roxana, who were both slain [MAURER]. Rather, besides the four successors to the four chief divisions of the empire, there will be other lesser chiefs who shall appropriate smaller fragments of the Macedonian empire [JEROME].
11:511:5: Եւ զօրասցի թագաւորն հարաւոյ. եւ մի յիշխանացն զօրասցի ՚ի վերայ նորա, եւ տիրեսցէ տէրութիւն մեծ.
5 Եւ պիտի զօրանայ Հարաւի թագաւորը, իշխաններից մէկը պիտի հզօրանայ նրանից աւելի եւ տիրի աւելի մեծ տէրութեան:
5 «Հարաւի թագաւորը պիտի ուժովնայ ու անոր իշխաններէն մէկը աւելի պիտի ուժովնայ ու պիտի տիրէ։ Անոր իշխանութիւնը մեծ իշխանութիւն մը պիտի ըլլայ։
Եւ զօրասցի թագաւորն հարաւոյ, եւ մի յիշխանացն զօրասցի ի վերայ նորա, եւ [187]տիրեսցէ տէրութիւն մեծ:

11:5: Եւ զօրասցի թագաւորն հարաւոյ. եւ մի յիշխանացն զօրասցի ՚ի վերայ նորա, եւ տիրեսցէ տէրութիւն մեծ.
5 Եւ պիտի զօրանայ Հարաւի թագաւորը, իշխաններից մէկը պիտի հզօրանայ նրանից աւելի եւ տիրի աւելի մեծ տէրութեան:
5 «Հարաւի թագաւորը պիտի ուժովնայ ու անոր իշխաններէն մէկը աւելի պիտի ուժովնայ ու պիտի տիրէ։ Անոր իշխանութիւնը մեծ իշխանութիւն մը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5 И усилится южный царь и один из князей его пересилит его и будет владычествовать, и велико будет владычество его.
11:5 καὶ και and; even ἐνισχύσει ενισχυω fortify; prevail βασιλείαν βασιλεια realm; kingdom Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even εἷς εις.1 one; unit ἐκ εκ from; out of τῶν ο the δυναστῶν δυναστης dynasty; dynast κατισχύσει κατισχυω force down; prevail αὐτὸν αυτος he; him καὶ και and; even δυναστεύσει δυναστευω great; loud ἡ ο the δυναστεία δυναστεια he; him
11:5 וְ wᵊ וְ and יֶחֱזַ֥ק yeḥᵉzˌaq חזק be strong מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king הַ ha הַ the נֶּ֖גֶב nnˌeḡev נֶגֶב south וּ û וְ and מִן־ min- מִן from שָׂרָ֑יו śārˈāʸw שַׂר chief וְ wᵊ וְ and יֶחֱזַ֤ק yeḥᵉzˈaq חזק be strong עָלָיו֙ ʕālāʸw עַל upon וּ û וְ and מָשָׁ֔ל māšˈāl משׁל rule מִמְשָׁ֥ל mimšˌāl מִמְשָׁל dominion רַ֖ב rˌav רַב much מֶמְשַׁלְתֹּֽו׃ memšaltˈô מֶמְשֶׁלֶת dominion
11:5. et confortabitur rex austri et de principibus eius praevalebit super eum et dominabitur dicione multa enim dominatio eiusAnd the king of the south shall be strengthened, and one of his princes shall prevail over him, and he shall rule with great power: for his dominions shall be great.
5. And the king of the south shall be strong, and of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion.
11:5. And the king of the South will be reinforced, yet one of his leaders will prevail over him, and he will rule with riches, for great is his domain.
11:5. And the king of the south shall be strong, and [one] of his princes; and he shall be strong above him, and have dominion; his dominion [shall be] a great dominion.
And the king of the south shall be strong, and [one] of his princes; and he shall be strong above him, and have dominion; his dominion [shall be] a great dominion:

11:5 И усилится южный царь и один из князей его пересилит его и будет владычествовать, и велико будет владычество его.
11:5
καὶ και and; even
ἐνισχύσει ενισχυω fortify; prevail
βασιλείαν βασιλεια realm; kingdom
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
εἷς εις.1 one; unit
ἐκ εκ from; out of
τῶν ο the
δυναστῶν δυναστης dynasty; dynast
κατισχύσει κατισχυω force down; prevail
αὐτὸν αυτος he; him
καὶ και and; even
δυναστεύσει δυναστευω great; loud
ο the
δυναστεία δυναστεια he; him
11:5
וְ wᵊ וְ and
יֶחֱזַ֥ק yeḥᵉzˌaq חזק be strong
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
הַ ha הַ the
נֶּ֖גֶב nnˌeḡev נֶגֶב south
וּ û וְ and
מִן־ min- מִן from
שָׂרָ֑יו śārˈāʸw שַׂר chief
וְ wᵊ וְ and
יֶחֱזַ֤ק yeḥᵉzˈaq חזק be strong
עָלָיו֙ ʕālāʸw עַל upon
וּ û וְ and
מָשָׁ֔ל māšˈāl משׁל rule
מִמְשָׁ֥ל mimšˌāl מִמְשָׁל dominion
רַ֖ב rˌav רַב much
מֶמְשַׁלְתֹּֽו׃ memšaltˈô מֶמְשֶׁלֶת dominion
11:5. et confortabitur rex austri et de principibus eius praevalebit super eum et dominabitur dicione multa enim dominatio eius
And the king of the south shall be strengthened, and one of his princes shall prevail over him, and he shall rule with great power: for his dominions shall be great.
11:5. And the king of the South will be reinforced, yet one of his leaders will prevail over him, and he will rule with riches, for great is his domain.
11:5. And the king of the south shall be strong, and [one] of his princes; and he shall be strong above him, and have dominion; his dominion [shall be] a great dominion.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Из четырех царств, образовавшихся из монархии Александра Македонского, усилились с течением времени северное (сирийское) и южное (египетское), находившиеся между собою в постоянной борьбе. Расположенная между ними Палестина также была вовлечена в их распри и, как подвластная прежде Александру Македонскому, неоднократно переходила из одних рук в другие: от Сирии к Египту и наоборот. Этих только двух царств, как имевших соприкосновение с народом Божиим, и касается откровение; история двух других - фракийского и македонского оставляется им в стороне. Преемниками Александра Македонского на престолах египетском и сирийском были Птоломей Лагов (323: г. - 285) и Селевк Никатор.

Первый из них, "южный царь", в скором времени стал сильным и богатым государем; впрочем, и Селевк Никатор, владычествовавший от Фригии до Инда, не уступал своему противнику, с которым принужден был вести борьбу, делая попытки привлечь к себе подчиненный Птоломею еврейский народ. Попытка более или менее прочного сближения двух царей, "северного" и "южного", была сделана при преемнике Птоломея Лагова - Птоломее II Филадельфе и втором преемнике Селевка - Антиохе Феосе. Желая положить конец распрям, Птоломей Филадельф выдал за Антиоха свою дочь Веренику, отдав в приданое за нее, между прочим, и Палестину. Антиох в то время был уже женат на Лаодике и имел от нее двух сыновей - Селевка Каллиника и Антиоха. Хотя пред женитьбой на Веренике Лаодика с детьми и была удалена, но после смерти Птоломея Филадельфа вновь возвратилась ко двору и, опасаясь своей соперницы, отравила мужа, велела убить Веренику и ее малолетнего сына, а на престол сирийский возвела своего сына от Феоса Селевка Каллиника. Так "дочь южного царя не удержала силы в руках своих, не устоял и род ее". Попытка сближения царств кончилась ничем.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. 6 And in the end of years they shall join themselves together; for the king's daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. 7 But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: 8 And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. 9 So the king of the south shall come into his kingdom, and shall return into his own land. 10 But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. 11 And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. 12 And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. 13 For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. 14 And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. 15 So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. 16 But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. 17 He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. 18 After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. 19 Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. 20 Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle.
Here are foretold,
I. The rise and power of two great kingdoms out of the remains of Alexander's conquests, v. 5. 1. The kingdom of Egypt, which was made considerable by Ptolemæus Lagus, one of Alexander's captains, whose successors were, from him, called the Lagidæ. He is called the king of the south, that is, Egypt, named here, v. 8, 42, 43. The countries that at first belonged to Ptolemy are reckoned to be Egypt, Phœnicia, Arabia, Libya, Ethiopia, &c. Theocr. Idyl. 17. 2. The kingdom of Syria, which was set up by Seleucus Nicanor, or the conqueror; he was one of Alexander's princes, and became stronger than the other, and had the greatest dominion of all, was the most powerful of all Alexander's successors. It was said that he had no fewer than seven-two kingdoms under him. Both these were strong against Judah (the affairs of which are particularly eyed in this prediction); Ptolemy, soon after he gained Egypt, invaded Judea, and took Jerusalem on a sabbath, pretending a friendly visit. Seleucus also gave disturbance to Judea.
II. The fruitless attempt to unite these two kingdoms as iron and clay in Nebuchadnezzar's image (v. 6): "At the end of certain years, about seventy after Alexander's death, the Lagidæ and the Seleucidæ shall associate, but not in sincerity. Ptolemy Philadelphus, king of Egypt, shall marry his daughter Berenice to Antiochus Theos, king of Syria," who had already a wife called Laodice. "Berenice shall come to the king of the north, to make an agreement, but it shall not hold: She shall not retain the power of the arm; neither she nor her posterity shall establish themselves in the kingdom of the north, neither shall Ptolemy her father, nor Antiochus her husband (between whom there was to be a great alliance), stand, nor their arm, but she shall be given up and those that brought her," all that projected that unhappy marriage between her and Antiochus, which occasioned so much mischief, instead of producing a coalition between the northern and southern crowns, as was hoped. Antiochus divorced Berenice, took his former wife Laodice again, who soon after poisoned him, procured Berenice and her son to be murdered, and set up her own son by Antiochus to be king, who was called Seleucus Callinicus.
III. A war between the two kingdoms, v. 7, 8. A branch from the same root with Berenice shall stand up in his estate. Ptolemæus Euergetes, the son and successor of Ptolemæus Philadelphus, shall come with an army against Seleucus Callinicus, king of Syria, to avenge his sister's quarrel, and shall prevail; and he shall carry away a rich booty both of persons and goods into Egypt, and shall continue more years than the king of the north. This Ptolemy reigned forty-six years; and Justin says that if his own affairs had not called him home he would, in this war, have made himself master of the whole kingdom of Syria. But (v. 9) he shall be forced to come into his kingdom and return into his own land, to keep peace there, so that he can no longer carry on the war abroad. Note, It is very common for a treacherous peace to end in a bloody war.
IV. The long and busy reign of Antiochus the Great, king of Syria. Seleucus Callinicus, that king of the north that was overcome (v. 7) and died miserably, left two sons, Seleucus and Antiochus; these are his sons, the sons of the king of the north, that shall be stirred up, and shall assemble a multitude of great forces, to recover what their father had lost, v. 10. But Seleucus the elder, being weak, and unable to rule his army, was poisoned by his friends, and reigned only two years; and his brother Antiochus succeeded him, who reigned thirty-seven years, and was called the Great. And therefore the angel, though he speaks of sons at first, goes on with the account of one only, who was but fifteen years old when he began to reign, and he shall certainly come, and overflow, and over-run, and shall be restored at length to what his father lost. 1. The king of the south, in this war, shall at first have very great success. Ptolemæus Philopater, moved with indignation at the indignities done by Antiochus the Great, shall (though otherwise a slothful prince) come forth, and fight with him, and shall bring a vast army into the field of 70,000 foot, and 5000 horse, and seventy-three elephants. And the other multitude (the army of Antiochus, consisting of 62,000 foot, and 6000 horse, and 102 elephants) shall be given into his hand. Polybius, who lived with Scipio, has given a particular account of this battle of Raphia. Ptolemæus Philopater, having gained this victory, grew very insolent; his heart was lifted up; then he went into the temple of God at Jerusalem, and, in defiance of the law, entered the most holy place, for which God has a controversy with him, so that, though he shall cast down many myriads, yet he shall not be strengthened by it, so as to secure his interest. For, 2. The king of the north, Antiochus the Great, shall return with a greater army than the former; and, at the end of times (that is, years) he shall come with a mighty army, and great riches, against the king of the south, that is, Ptolemæus Epiphanes, who succeeded Ptolemæus Philopater his father, when he was a child, which gave advantage to Antiochus the Great. In this expedition he had some powerful allies (v. 14): Many shall stand up against the king of the south. Philip of Macedon was confederate with Antiochus against the king of Egypt, and Scopas his general, whom he sent into Syria; Antiochus routed him, destroyed a great part of his army; whereupon the Jews willingly yielded to Antiochus, joined with him, helped him to besiege Ptolemæus's garrisons. They the robbers of thy people shall exalt themselves to establish the vision, to help forward the accomplishment of this prophecy; but they shall fall, and shall come to nothing, v. 14. Hereupon (v. 15) the king of the north, this same Antiochus Magnus, shall carry on his design against the king of the south another way. (1.) He shall surprise his strong-holds; all that he has got in Syria and Samaria, and the arms of the south, all the power of the king of Egypt, shall not be able to withstand him. See how dubious and variable the turns of the scale of war are; like buying and selling, it is winning and losing; sometimes one side gets the better and sometimes the other; yet neither by chance; it is not, as they call it, the fortune of war, but according to the will and counsel of God, who brings some low and raises others up. (2.) He shall make himself master of the land of Judea (v. 16): He that comes against him (that is, the king of the north) shall carry all before him and do what he pleases, and he shall stand and get footing in the glorious land; so the land of Israel was, and by his hand it was wasted and consumed, for with the spoil of that good land he victualled his vast army. The land of Judea lay between these two potent kingdoms of Egypt and Syria, so that in all the struggles between them that was sure to suffer, for to it they both bore ill will. Yet some read this, By his hand it shall be perfected; as if it intimated that the land of Judea, being taken under the protection of this Antiochus, shall flourish, and be in better condition than it had been. (3.) He shall still push on his war against the king of Egypt, and set his face to enter with the strength of his whole kingdom, taking advantage of the infancy of Ptolemy Epiphanes, and the upright ones, many of the pious Israelites, siding with him, v. 17. In prosecution of his design, he shall give him his daughter Cleopatra to wife, designing, as Saul in giving his daughter Cleopatra to David, that she should be a snare to him, and do him a mischief; but she shall not stand on her father's side, nor be for him, but for her husband, and so that plot failed him. (4.) His war with the Romans is here foretold (v. 18): He shall turn his face to the isles (v. 18), the isles of the Gentiles (Gen. x. 5), Greece and Italy. He took many of the isles about the Hellespont-Rhodes, Samos, Delos, &c., which by war or treaty he made himself master of; but a prince, or state (so some), even the Roman senate, or a leader, even the Roman general, shall return his reproach with which he abused the Romans upon himself, or shall make his shame rest on himself, and without his own shame, or any disgrace to himself, shall pay him again. This was fulfilled when the two Scipios were sent with an army against Antiochus. Hannibal was then with him, and advised him to invade Italy and waste it as he had done; but he did not take hid advice; and Scipio joined battle with him, and gave him a total defeat, though Antiochus had 70,000 men and the Romans but 30,000. Thus he caused the reproach offered by him to cease. (5.) His fall. When he was totally routed by the Romans, and was forced to abandon to them all he had in Europe, and had a very heavy tribute exacted from him, he turned to his own land, and, not knowing which way to raise money to pay his tribute, he plundered a temple of Jupiter, which so incensed his own subjects against him that they set upon him, and killed him; so he was overthrown, and fell, and was no more found, v. 19. (6.) His next successor, v. 20. There rose up one in his place, a raiser of taxes, a sender forth of the extortioner, or extorter. This character was remarkably answered in Seleucus Philopater, the elder son of Antiochus the Great, who was a great oppressor of his own subjects, and exacted abundance of money from them; and, when he was told he would thereby lose his friends, he said he knew no better friend he had then money. He likewise attempted to rob the temple at Jerusalem, which this seems especially to refer to. But within a few days he shall be destroyed, neither in anger nor in battle, but poisoned by Heliodorus, one of his own servants, when he had reigned but twelve years, and done nothing remarkable.
V. From all this let us learn, 1. That God in his providence sets up one, and pulls down another, as he pleases, advances some from low beginnings and depresses others that were very high. Some have called great men the foot-balls of fortune; or, rather, they are the tools of Providence. 2. This world is full of wars and fightings, which come from men's lusts, and make it a theatre of sin and misery. 3. All the changes and revolutions of states and kingdoms, and every event, even the most minute and contingent, were plainly and perfectly foreseen by the God of heaven, and to him nothing is new. 4. No word of God shall fall to the ground; but what he has designed, what he has declared, shall infallibly come to pass; and even the sins of men shall be made to serve his purpose, and contribute to the b ringing of his counsels to birth in their season; and yet God is not the author of sin. 5. That, for the right understanding of some parts of scripture, it is necessary that heathen authors be consulted, which give light to the scripture, and show the accomplishment of what is there foretold; we have therefore reason to bless God for the human learning with which many have done great service to divine truths.
Adam Clarke: Commentary on the Bible - 1831
11:5: The king of the south - This was Ptolemy Lagus, one of his generals, who had the government of Egypt, Libra, etc., which are on the south of Judea. He was strong, for he had added Cyprus, Phoenicia, Caria, etc., to his kingdom of Egypt.
And one of his princes - shall be strong above him - This was Seleucus Nicator, who possessed Syria, Babylon, Media, and the neighboring countries. This was the king of the north, for his dominions lay north of Judea.
Albert Barnes: Notes on the Bible - 1834
11:5: And the king of the south - The angel here leaves the general history of the empire, and confines himself, in his predictions, to two parts of it - the kingdom of the south, and the kingdom of the north; or the kingdoms to the north and the south of Palestine - that of Syria and that of Egypt; or that of the Seleucidae, and that of the Ptolemies. The reason why he does this is not stated, but it is, doubtless, because the events pertaining to these kingdoms would particularly affect the Jewish people, and be properly connected with sacred history. Compare the notes at Dan 8:7-8. The "king of the south" here is, undoubtedly, the king of Egypt. This part of the empire was obtained by Ptolemy, and was in the hands of his successors until Egypt was subdued by the Romans. Between the kingdoms of Egypt and Syria long and bloody wars pRev_ailed, and the prospective history of these wars it is the design of the angel here to trace. As the remainder of the chapter refers to these two dynasties, until the death of the great persecutor, Antiochus Epiphanes, and as the events referred to were very important in history, and as introductory to what was to follow in the world, it may be useful here, in order to a clear exposition of the whole chapter, to present a list of these two lines of princes. It is necessary only to premise, that the death of Alexander the Great occurred 323 b. c.; that of his brother, Philip Aridaeus, b. c. 316; that of his son, Alexander AEgus, by Roxana, 309 b. c.; and that a short time after this (about 306 b. c.), the chief Macedonian governors and princes assumed the royal title. The following list of the succession of the Seleucidae and the Ptolemies - or the kings of the north and the south - of Syria and Egypt, is copied from Elliott "on the Apocalypse," iv. 123: -
Lines of Princes of Ptolemy and Seleucidae B. C. The Ptolemies B. C. The Seleucidae 323 Ptolemy Soter, son of Ptolemy Lagus, governor of Egypt. 323 Seleucus Nicator, governor of Babylon 312 Seleucus Nicator recovers Babylon, and the Era of the Seleucidae begins 306 Ptolemy Soter takes the title of king of Egypt 284 Ptolemy Philadelphus.(It wasunder him that the Septuagint Greek translation of the Old Testament was made.) 280 Antiochus Soter 261 Antiochus Theus 246 Ptolemy Euergetes 246 Seleucus Callinicus 226 Seleucus Ceraunus 225 Antiochus the Great 221 Ptolemy Philopator 204 Ptolemy Epiphanes 187 Seleucus Philopator 180 Ptolemy Philometor 175 Antiochus Epiphanes 164 Antiochus Eupator, of the the Romans assume guardianship "After this, fourteen mere Syrian kings reigned, in reigns of short and uncertain power, until Syria was occupied and formed into a Roman province under Pompey, at which time the era of the Seleucidae properly ends; and six more Egyptian princes, to the death of Ptolemy Auletes, who dying b. c. 51, left his kingdom and children to Roman guardianship - one of these children being the 'Cleopatra' so famous in the histories of Caesar and Anthony." - Elliott, "ut supra."
Shall be strong - This is in accordance with the wellknown fact. One of the most powerful of those monarchies, if not "the" most powerful, was Egypt.
And one of his princes; and he shall be strong above him - The meaning of this passage is, that there would be "one of his princes," that is, of the princes of Alexander, who would be more mighty than the one who obtained Egypt, or the south, and that he would have a more extended dominion. The reference is, doubtless, to Seleucus Nicator, or the conqueror. In the division of the empire he obtained Syria, Babylonia, Media, Susiana, Armenia, a part of Cappadocia, and Cilicia, and his kingdom stretched from the Hellespont to the Indus. See the notes at Dan 8:8. Compare Arrian, "Exp. Alex." vii. 22; Appian, p. 618; and Lengerke, in loc. The proper translation of this passage probably would be, "And the king of the south shall be mighty. But from among his princes (the princes of Alexander) also there shall be (one) who shall be mightier than he, and he shall reign, and his dominion shall be a great dominion." It was of these two dominions that the angel spake, and hence follows, through the remainder of the chapter, the history pertaining to them and their successors. Seleucus Nicator reigned from 312 b. c. to 280 b. c. - or thirty-two years. In his time lived Berosus and Megasthenes, referred to in the Introduction to Dan. 4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: the king: Ptolemy Lagus, king of Egypt, Cyrene, etc. Dan 11:8, Dan 11:9, Dan 11:11, Dan 11:14, Dan 11:25, Dan 11:40
and one: Dan 11:3, Dan 11:4
he shall: Seleucus Nicator, who had Syria, etc., to which he added Macedonia and Thrace.
Carl Friedrich Keil and Franz Delitzsch
11:5
From the 5th verse the prophecy passes to the wars of the kings of the south and the north for the supremacy and for the dominion over the Holy Land, which lay between the two. Dan 11:5 describes the growing strength of these two kings, and Dan 11:6 an attempt made by them to join themselves together. חזק, to become strong. The king of the south is the ruler of Egypt; this appears from the context, and is confirmed by Dan 11:8. שׂריו וּמן is differently interpreted; מן, however, is unanimously regarded as a partitive: "one of his princes," as e.g., Neh 13:28; Gen 28:11; Ex 6:25. The suffix to שׂריו (his princes) does not (with C. B. Michaelis, Bertholdt, Rosenmller, and Kranichfeld) refer to גּבּור מלך, Dan 11:3, because this noun is too far removed, and then also עליו must be referred to it; but thereby the statement in Dan 11:5, that one of the princes of the king of Javan would gain greater power and dominion than the valiant king had, would contradict the statement in Dan 11:4, that no one of the Diadochs would attain to the dominion of Alexander.
(Note: This contradiction is not set aside, but only strengthened, by translating עליו יחזק "he overcame him" (Kran.), according to which the king of Javan must be thought of as overcome by one of his princes, the king of the south. For the thought that the king of Javan survived the destruction of his kingdom, and that, after one of his princes had become the king of the south and had founded a great dominion, he was overcome by him, contradicts too strongly the statement of Dan 11:5, that the kingdom of the valiant king of Javan would be destroyed, and that it would not fall to his survivors, but to others with the exception of those, for one to be able to interpret the words in this sense.)
The suffix to שׂריו can only be referred to the immediately preceding הנגב מלך: "one of the princes of the king of the south." But then וin וּמן cannot be explicative, but is only the simple copula. This interpretation also is not opposed by the Atnach under שׂריו, for this accent is added to the subject because it stands before separately, and is again resumed in ויחזק by the copula ,ו as e.g., Ezek 34:19. The thought is this: one of the princes of the king of the south shall attain to greater power than this king, and shall found a great dominion. That this prince is the king of the north, or founds a dominion in the north, is not expressly said, but is gathered from Dan 11:6, where the king of the south enters into a league with the king of the north.
Geneva 1599
11:5 And the (l) king of the south shall be strong, and [one] of (m) his princes; and he shall be strong above him, and have dominion; his dominion [shall be] a great dominion.
(l) That is, Ptolemeus king of Egypt.
(m) That is, Antiochus the son of Seleucus, and one of Alexander's princes will be more mighty: for he would have both Asia and Syria.
John Gill
11:5 And the king of the south shall be strong,.... That is, the king of Egypt, which lay south to Syria, as Syria lay north to Egypt; and therefore the king of the one is called the king of the south, and the other the king of the north, throughout this prophecy; and by the king of the south, or Egypt, is here meant Ptolemy Lagus, one of Alexander's generals, who had Egypt for his share; and a very powerful king he was; for he reigned over Egypt, Lybia, Cyrene, Ethiopia, Arabia, Phoenicia, Coelesyria, Cyprus, and several isles in the Aegean sea, and many cities in Greece:
and one of his princes; not of Ptolemy king of Egypt, but of Alexander the great; and this is Seleucus Nicator, afterwards called king of the north, having Syria for his part, which lay to the north of Egypt, as before observed:
and he shall be strong above him, and have dominion; that is, be a greater and more powerful prince than Ptolemy king of Egypt:
his dominion shall be a great dominion; even greater than the others; for he reigned over Macedonia, Greece, Thrace, Asia, Syria, Babylonia, Media, and all the eastern countries as far as India; even from Taurus to the river Indus, and so likewise from Taurus to the Aegean sea: these two are only mentioned, who shared the Persian monarchy, because the Jews were only affected by them, for the sake of whom this prophecy is delivered.
John Wesley
11:5 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.
Robert Jamieson, A. R. Fausset and David Brown
11:5 Here the prophet leaves Asia and Greece and takes up Egypt and Syria, these being in continual conflict under Alexander's successors, entailing misery on Judea, which lay between the two. Holy Scripture handles external history only so far as it is connected with God's people, Israel [JEROME]. TREGELLES puts a chasm between the fourth and fifth verses, making the transition to the final Antichrist here, answering to the chasm (in his view) at Dan 8:22-23.
king of . . . south--literally, "of midday": Egypt (Dan 11:8, Dan 11:42), PTOLEMY Soter, son of Lagus. He took the title "king," whereas Lagus was but "governor."
one of his princes--Seleucus, at first a satrap of PTOLEMY Lagus, but from 312 B.C. king of the largest empire after that of Alexander (Syria, Babylon, Media, &c.), and called therefore Nicator, that is, "conqueror." Connect the words thus, "And one of his (PTOLEMY'S) princes, even he (Seleucus) shall be strong above him" (above PTOLEMY, his former master).
11:611:6: եւ յետ ամացն իւրեանց խառնակեսցին ընդ միմեանս։ Եւ դուստր արքային հարաւոյ մտցէ առ արքայն հիւսւսոյ, առնել դաշինս ընդ նմա. եւ ո՛չ հանդարտեսցէ զօրութեան բազկին. եւ ո՛չ կացցէ զաւակ նորա. եւ մատնեսցի ինքն եւ ածելիքն իւր. եւ օրւորդն, եւ որ զօրացուցանէր զնա ՚ի ժամանակին[12247]։ [12247] Ոմանք. Եւ չհանդարտեսցէ... եւ օրիորդն. եւ որ զօրացուցանեն զնա։ Ուր Ոսկան. եւ օրիորդքն։
6 Տարիներ յետոյ նրանք պիտի մերձենան միմեանց: Հարաւի թագաւորի դուստրը պիտի գայ Հիւսիսի թագաւորի մօտ՝ նրա հետ դաշինք կնքելու, բայց չի պահպանուելու նրա բազկի զօրութիւնը, նրա սերունդը չի մնալու, եւ ինքն ու իրեն բերողները, նաեւ այն օրիորդն ու նա, որ խնամում էր նրան այդ ժամանակ, մահուան պիտի մատնուեն:
6 Եւ մէկ քանի տարիէն ետքը անոնք իրարու հետ դաշնակցութիւն պիտի ընեն, վասն զի հարաւի թագաւորին աղջիկը հիւսիսի թագաւորին պիտի երթայ հաշտութիւն ընելու համար, բայց բազուկի ոյժ պիտի չունենայ։ Այն թագաւորը ու անոր բազուկը պիտի չկարենայ դիմանալ, հապա այն աղջիկն ու զանիկա բերողները ու զանիկա ծնանողը եւ զայն հոգացողը պիտի սպաննուին։
Եւ յետ [188]ամացն իւրեանց խառնակեսցին`` ընդ միմեանս. եւ դուստր արքային հարաւոյ մտցէ առ արքայն հիւսիսոյ` առնել դաշինս ընդ նմա. եւ ոչ հանդարտեսցէ զօրութեան բազկին, եւ ոչ կացցէ [189]զաւակ նորա. եւ մատնեսցի ինքն եւ ածելիքն իւր, եւ [190]օրիորդն եւ որ զօրացուցանէր զնա ի ժամանակին:

11:6: եւ յետ ամացն իւրեանց խառնակեսցին ընդ միմեանս։ Եւ դուստր արքային հարաւոյ մտցէ առ արքայն հիւսւսոյ, առնել դաշինս ընդ նմա. եւ ո՛չ հանդարտեսցէ զօրութեան բազկին. եւ ո՛չ կացցէ զաւակ նորա. եւ մատնեսցի ինքն եւ ածելիքն իւր. եւ օրւորդն, եւ որ զօրացուցանէր զնա ՚ի ժամանակին[12247]։
[12247] Ոմանք. Եւ չհանդարտեսցէ... եւ օրիորդն. եւ որ զօրացուցանեն զնա։ Ուր Ոսկան. եւ օրիորդքն։
6 Տարիներ յետոյ նրանք պիտի մերձենան միմեանց: Հարաւի թագաւորի դուստրը պիտի գայ Հիւսիսի թագաւորի մօտ՝ նրա հետ դաշինք կնքելու, բայց չի պահպանուելու նրա բազկի զօրութիւնը, նրա սերունդը չի մնալու, եւ ինքն ու իրեն բերողները, նաեւ այն օրիորդն ու նա, որ խնամում էր նրան այդ ժամանակ, մահուան պիտի մատնուեն:
6 Եւ մէկ քանի տարիէն ետքը անոնք իրարու հետ դաշնակցութիւն պիտի ընեն, վասն զի հարաւի թագաւորին աղջիկը հիւսիսի թագաւորին պիտի երթայ հաշտութիւն ընելու համար, բայց բազուկի ոյժ պիտի չունենայ։ Այն թագաւորը ու անոր բազուկը պիտի չկարենայ դիմանալ, հապա այն աղջիկն ու զանիկա բերողները ու զանիկա ծնանողը եւ զայն հոգացողը պիտի սպաննուին։
zohrab-1805▾ eastern-1994▾ western am▾
11:611:6 Но через несколько лет они сблизятся, и дочь южного царя придет к царю северному, чтобы установить правильные отношения между ними; но она не удержит силы в руках своих, не устоит и род ее, но преданы будут как она, так и сопровождавшие ее, и рожденный ею, и помогавшие ей в те времена.
11:6 καὶ και and; even εἰς εις into; for συντέλειαν συντελεια consummation ἐνιαυτῶν ενιαυτος cycle; period ἄξει αγω lead; pass αὐτούς αυτος he; him καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos εἰς εις into; for τὴν ο the βασιλείαν βασιλεια realm; kingdom τὴν ο the βορρᾶ βορρας north wind ποιήσασθαι ποιεω do; make συνθήκας συνθηκη and; even οὐ ου not μὴ μη not κατισχύσῃ κατισχυω force down; prevail ὅτι οτι since; that ὁ ο the βραχίων βραχιων arm αὐτοῦ αυτος he; him οὐ ου not στήσει ιστημι stand; establish ἰσχύν ισχυς force καὶ και and; even ὁ ο the βραχίων βραχιων arm αὐτοῦ αυτος he; him ναρκήσει ναρκαω and; even τῶν ο the συμπορευομένων συμπορευομαι converge; travel with μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even μενεῖ μενω stay; stand fast εἰς εις into; for ὥρας ωρα hour
11:6 וּ û וְ and לְ lᵊ לְ to קֵ֤ץ qˈēṣ קֵץ end שָׁנִים֙ šānîm שָׁנָה year יִתְחַבָּ֔רוּ yiṯḥabbˈārû חבר be united וּ û וְ and בַ֣ת vˈaṯ בַּת daughter מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king הַ ha הַ the נֶּ֗גֶב nnˈeḡev נֶגֶב south תָּבֹוא֙ tāvô בוא come אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the צָּפֹ֔ון ṣṣāfˈôn צָפֹון north לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make מֵישָׁרִ֑ים mêšārˈîm מֵישָׁרִים uprightness וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תַעְצֹ֞ר ṯaʕṣˈōr עצר restrain כֹּ֣וחַ kˈôₐḥ כֹּחַ strength הַ ha הַ the זְּרֹ֗ועַ zzᵊrˈôₐʕ זְרֹועַ arm וְ wᵊ וְ and לֹ֤א lˈō לֹא not יַעֲמֹד֙ yaʕᵃmˌōḏ עמד stand וּ û וְ and זְרֹעֹ֔ו zᵊrōʕˈô זְרֹועַ arm וְ wᵊ וְ and תִנָּתֵ֨ן ṯinnāṯˌēn נתן give הִ֤יא hˈî הִיא she וּ û וְ and מְבִיאֶ֨יהָ֙ mᵊvîʔˈeʸhā בוא come וְ wᵊ וְ and הַ ha הַ the יֹּ֣לְדָ֔הּ yyˈōlᵊḏˈāh ילד bear וּ û וְ and מַחֲזִקָ֖הּ maḥᵃziqˌāh חזק be strong בָּ bā בְּ in † הַ the עִתִּֽים׃ ʕittˈîm עֵת time
11:6. et post finem annorum foederabuntur filiaque regis austri veniet ad regem aquilonis facere amicitiam et non obtinebit fortitudinem brachii nec stabit semen eius et tradetur ipsa et qui adduxerunt eam adulescentes eius et qui confortabant eam in temporibusAnd after the end of years they shall be in league together: and the daughter of the king of the south shall come to the king of the north to make friendship, but she shall not obtain the strength of the arm, neither shall her seed stand: and she shall be given up, and her young men that brought her, and they that strengthened her in these times.
6. And at the end of years they shall join themselves together; and the daughter of the king of the south shall come to the king of the north to make an agreement: but she shall not retain the strength of her arm; neither shall he stand, nor his arm; but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in those times.
11:6. And after the end of years, they will form a federation, and the daughter of the king of the South will come to the king of the North to make friendship, but she will not obtain the strength of arms, neither will her offspring stand firm, and she will be handed over, along with those who brought her, her young men, and those who comforted her in these times.
11:6. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in [these] times.
And in the end of years they shall join themselves together; for the king' s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in [these] times:

11:6 Но через несколько лет они сблизятся, и дочь южного царя придет к царю северному, чтобы установить правильные отношения между ними; но она не удержит силы в руках своих, не устоит и род ее, но преданы будут как она, так и сопровождавшие ее, и рожденный ею, и помогавшие ей в те времена.
11:6
καὶ και and; even
εἰς εις into; for
συντέλειαν συντελεια consummation
ἐνιαυτῶν ενιαυτος cycle; period
ἄξει αγω lead; pass
αὐτούς αυτος he; him
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
εἰς εις into; for
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
τὴν ο the
βορρᾶ βορρας north wind
ποιήσασθαι ποιεω do; make
συνθήκας συνθηκη and; even
οὐ ου not
μὴ μη not
κατισχύσῃ κατισχυω force down; prevail
ὅτι οτι since; that
ο the
βραχίων βραχιων arm
αὐτοῦ αυτος he; him
οὐ ου not
στήσει ιστημι stand; establish
ἰσχύν ισχυς force
καὶ και and; even
ο the
βραχίων βραχιων arm
αὐτοῦ αυτος he; him
ναρκήσει ναρκαω and; even
τῶν ο the
συμπορευομένων συμπορευομαι converge; travel with
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
μενεῖ μενω stay; stand fast
εἰς εις into; for
ὥρας ωρα hour
11:6
וּ û וְ and
לְ lᵊ לְ to
קֵ֤ץ qˈēṣ קֵץ end
שָׁנִים֙ šānîm שָׁנָה year
יִתְחַבָּ֔רוּ yiṯḥabbˈārû חבר be united
וּ û וְ and
בַ֣ת vˈaṯ בַּת daughter
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
הַ ha הַ the
נֶּ֗גֶב nnˈeḡev נֶגֶב south
תָּבֹוא֙ tāvô בוא come
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
צָּפֹ֔ון ṣṣāfˈôn צָפֹון north
לַ la לְ to
עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make
מֵישָׁרִ֑ים mêšārˈîm מֵישָׁרִים uprightness
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תַעְצֹ֞ר ṯaʕṣˈōr עצר restrain
כֹּ֣וחַ kˈôₐḥ כֹּחַ strength
הַ ha הַ the
זְּרֹ֗ועַ zzᵊrˈôₐʕ זְרֹועַ arm
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יַעֲמֹד֙ yaʕᵃmˌōḏ עמד stand
וּ û וְ and
זְרֹעֹ֔ו zᵊrōʕˈô זְרֹועַ arm
וְ wᵊ וְ and
תִנָּתֵ֨ן ṯinnāṯˌēn נתן give
הִ֤יא hˈî הִיא she
וּ û וְ and
מְבִיאֶ֨יהָ֙ mᵊvîʔˈeʸhā בוא come
וְ wᵊ וְ and
הַ ha הַ the
יֹּ֣לְדָ֔הּ yyˈōlᵊḏˈāh ילד bear
וּ û וְ and
מַחֲזִקָ֖הּ maḥᵃziqˌāh חזק be strong
בָּ בְּ in
הַ the
עִתִּֽים׃ ʕittˈîm עֵת time
11:6. et post finem annorum foederabuntur filiaque regis austri veniet ad regem aquilonis facere amicitiam et non obtinebit fortitudinem brachii nec stabit semen eius et tradetur ipsa et qui adduxerunt eam adulescentes eius et qui confortabant eam in temporibus
And after the end of years they shall be in league together: and the daughter of the king of the south shall come to the king of the north to make friendship, but she shall not obtain the strength of the arm, neither shall her seed stand: and she shall be given up, and her young men that brought her, and they that strengthened her in these times.
11:6. And after the end of years, they will form a federation, and the daughter of the king of the South will come to the king of the North to make friendship, but she will not obtain the strength of arms, neither will her offspring stand firm, and she will be handed over, along with those who brought her, her young men, and those who comforted her in these times.
11:6. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in [these] times.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:6: 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 - זרע 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.
Albert Barnes: Notes on the Bible - 1834
11:6: And in the end of years - In the future periods of the history of these two kingdoms. The event here referred to did not occur during the lives of these two kings, Seleucus Nicator and Ptolemy Soter, but in the reign of their successors, Ptolemy Philadelphus and Antiochus Theos or Theus. The phrase "the end of years" would well denote such a future period. The Vulgate renders it, "after the end of years;" that is, after many years have elapsed. The meaning is "after a certain course or lapse of years." The word "end" in Daniel (קץ qê ts) often seems to refer to a time when a predicted event would be fulfilled, whether near or remote; whether it would be really the "end" or "termination" of an empire or of the world, or whether it would be succeeded by other events. It would be the end of that matter - of the thing predicted; and in this sense the word seems to be employed here. Compare Dan 8:17; Dan 11:13 (margin), and Dan 12:13. "They shall join themselves together." Margin, "associate." The meaning is, that there would be an alliance formed, or an attempt made, to unite the two kingdoms more closely by a marriage between different persons of the royal families. The word "they" refers to the two sovereigns of Egypt and Syria - the south and the north.
For the king's daughter of the south shall come to the king of the north to make an agreement - Margin, "rights." The Hebrew word properly means rectitudes or rights (in the plural מישׁרים mē yshâ rı̂ ym); but here it seems to be used in the sense of "peace," or an alliance. The act of making peace was regarded as an act of "justice," or doing "right," and hence, the word came to be used in the sense of making an alliance or compact. This idea we should now express by saying that the design was "to make things right or straight" - as if they were wrong and crooked before, giving occasion to discord, and misunderstanding, and wars. The intention, now was to establish peace on a permanent basis. The compact here referred to was one formed between Berenice, the daughter of Ptolemy Philadelphus, king of Egypt, and Antiochus Theos, king of Syria. Ptolemy, in order to bring a war in which he was engaged to an end, and to restore peace, gave his daughter in marriage to Antiochus, in hopes of establishing a permanent peace and alliance between the two kingdoms. One of the conditions of this alliance was, that Antiochus should divorce his former wife Laodice, and that the children of that former wife should be excluded from the succession to the throne. In this way Ptolemy hoped that the kingdom of Syria might become ultimately attached to that of Egypt, if there should be children by the marriage of Berenice with Antiochus. Ptolemy, however, died two years after this marriage was consummated, and Antiochus restored again his former wife Laodice, and put away Berenice, but was himself murdered by Laodice, who feared the fickleness of her husband. The officers of the court of Syria then planned the death of Berenice and her children, but she fled with them to Daphne, and was there put to death, with her children. - Appian, c. lxv.; Lengerke, in loc. She was put to death by poison. See Gill, in loc.
But she shall not retain the power of the arm - The word "retain" here is the same as in Dan 10:8, "I retained no strength." The word "arm" is a word of frequent use in the Old Testament, both in the singular and plural, to denote "strength, power," whether of an individual or an army. So Job 22:8, "A man of arm," that is, "strength;" Gen 49:24, "The arms (power) of his hands were made strong by the God of Jacob." Compare Isa 51:9; Isa 62:8. It is frequently used in this chapter in the sense of "strength," or "power." See Dan 11:15, Dan 11:22, Dan 11:31. This alliance was formed with the hope that the succession might be in her. She was, however, as stated above, with her children, put to death. While queen of Syria, she, of course, had power, and had the prospect of succeeding to the supreme authority.
Neither shall he stand - The king of the south; to wit, Egypt. That is, he would not prosper in his ambitious purpose of bringing Syria, by this marriage alliance, under his control.
Nor his arm - What he regarded as his strength, and in which he placed reliance, as one does on his arm in accomplishing any design. The word "arm" here is used in the sense of "help," or "alliance;" that is, that on which he depended for the stability of his empire.
But she shall be given up - That is, she shall be given up to death, to wit, by the command of Laodice.
And they that brought her - That is, those who conducted her to Daphne; or these who came with her into Syria, and who were her attendants and friends. Of course they would be surrendered or delivered up when she was put to death.
And he that begat her - Margin, "or, whom she brought forth." The margin expresses the sense more correctly. The Latin Vulgate is, "adolescentes ejus." The Greek, ἡ νεάνις hē neanis. So the Syriac. The Hebrew (והילרה vehayoledâ h) will admit of this construction. The article in the word has the force of a relative, and is connected with the suffix, giving it a relative signification. See Ewald, as quoted by Lengerke, in loc. According to the present pointing, indeed, the literal meaning would be, "and he who begat her;" but this pointing is not authoritative. Dathe, Bertholdt, Dereser, DeWette, and Rosenmuller suppose that the reading should be והילדה vehayaledâ h. Then the sense would be, "her child," or "her offspring." Lengerke and Ewald, however, suppose that this idea is implied in the present reading of the text, and that no change is necessary. The obvious meaning is, that she and her child, or her offspring, would be thus surrendered. The matter of fact was, that her little son was slain with her. See Prideaux's "Connexions," iii. 120.
And he that stregnthened her in these times - It is not known who is here referred to. Doubtless, on such an occasion, she would have some one who would be a confidential counselor or adviser, and, whoever that was, he would be likely to be cut off with her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: the end: Dan 11:13; Eze 38:8, Eze 38:9
join themselves: Heb. associate themselves
for the king's: After many wars between Ptolemy Philadelphus, king of Egypt, and Antiochus Theos, king of Syria, they agreed to make peace, on condition that the latter should put away his wife Laodice, and her sons, and marry Berenice, Ptolemy's daughter.
king: Dan 11:7, Dan 11:13, Dan 11:15, Dan 11:40
an agreement: Heb. rights
retain: Job 38:15; Psa 10:5; Eze 30:21; Zac 11:16
she shall be: Antiochus recalled Laodice, who, fearing another change, caused him to be poisoned, and Berenice and her son to be murdered, and set her son Callinicus on the throne.
he that begat her: or, whom she brought forth
he that strengthened: Her father Ptolemy, who died a few years before.
Carl Friedrich Keil and Franz Delitzsch
11:6
שׁנים לקץ, "in the end of years," i.e., after the expiry of a course of years; cf. 2Chron 18:2. The subject to יתחבּרוּ (join themselves, 2Chron 20:35) cannot, it is evident, be אהרים, Dan 11:4 (Kran.), but only the king of the south and his prince who founded a great dominion, since the covenant, according to the following clause, is brought about by the daughter of the king of the south being given in marriage (אל בּוא, to come to, as Josh 15:18; Judg 1:14) to the king of the north, to make מישׁרים, to effect an agreement. מישׁרים, rectitudes, synonymous with righteousness and right, Prov 1:3, here designates the rectitude of the relation of the two rulers to each other in regard to the intrigues and deceits they had previously practised toward each other; thus not union, but sincerity in keeping the covenant that had been concluded. "But she shall not retain the power of the arm." כּוח עשׂר as Dan 10:8, Dan 10:16, and הזּרוע, the arm as a figure of help, assistance. The meaning is: she will not retain the power to render the help which her marriage should secure; she shall not be able to bring about and to preserve the sincerity of the covenant; and thus the king of the south shall not be preserved with this his help, but shall become subject to the more powerful king of the north. The following passages state this. The subject to יעמד לא is the נגב מלך; and his, i.e., this king's, help is his own daughter, who should establish מישׁרים by her marriage with the king of the north. וּזרעו is a second subject subordinated or co-ordinated to the subject lying in the verb: he together with his help. We may not explain the passage: neither he nor his help, because in this case הוּא could not be wanting, particularly in comparison with the following היא. The "not standing" is further positively defined by ותּנּתן, to be delivered up, to perish. The plur. מביאיה is the plur. of the category: who brought her, i.e., who brought her into the marriage (מביא to be explained after בּוא), without reference to the number of those who were engaged in doing so; cf. The similar plur. in particip. Lev 19:8; Num 24:9, and in the noun, Gen 21:7. היּלדהּ, particip. with the suffix, wherein the article represents the relative אשׁר. מחזיק, in the same meaning as Dan 11:1, the support, the helper. The sense is: not only she, but all who brought about the establishment of this marriage, and the object aimed at by it. בּעתּים has the article: in the times determined for each of these persons.
Geneva 1599
11:6 And in the end of years they shall join themselves together; for the king's (n) daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the (o) arm; neither shall (p) he stand, nor his (q) arm: but she shall be given up, and they that brought her, and he (r) that begat her, and he that strengthened her in [these] times.
(n) That is, Bernice the daughter of Ptolemais Philadelphus will be given in marriage to Antiochus Theos, thinking by this affinity that Syria and Egypt would have a continual peace together.
(o) That power and strength will not continue: for soon after her husband's death, Bernice and her young son were slain by her stepson Seleicus Calinieus the son of Laodice, the lawful wife of Antiochus, but put away for this woman's sake.
(p) Neither Ptolemais nor Antiochus.
(q) Some read "seed", meaning the child begotten by Bernice.
(r) Some read, "she that begat her", and by this understand her nurse, who brought her up: so that all those who were part of this marriage were destroyed.
John Gill
11:6 And in the end of years they shall join themselves together,.... The two kings of Egypt and Syria; not the two former kings, but their successors: the king of Egypt was Ptolemy Philadelphus, the second king of Egypt, the son of Ptolemy Lagus; this is the king of Egypt who collected such a vast number of books into his library at Alexandria, and got the law of Moses translated into Greek: the king of Syria was Antiochus, surnamed Theos; this name was first given him by the Milesians, upon his delivering them from the tyranny of Timarchus governor of Caria; he was the third king of Syria; Seleucus Nicator the first, Antiochus Soter the second, and this the third: there had been very great wars between these kings for many years; and now, being weary of them, they entered into confederacies and alliances with each other, and which were designed to be strengthened by a marriage next mentioned; this is thought to be about seventy years after the death of Alexander: (q).
for the king's daughter of the south shall come to the king of the north to make an agreement; this was Bernice, daughter of Ptolemy Philadelphus king of Egypt, who carried her to Pelusium, and from thence sailed with her to Seleucia in Syria; where he met with Antiochus king of Syria, to whom he gave her in marriage, with a vast dowry of gold and silver; hence she was called and the marriage was celebrated with great solemnity (r): and this was "to make agreement", or "to make things right or straight" (s); that were wrong and crooked before; to put an end to wars and discords; to make peace and cultivate friendship; to strengthen alliances, and confirm each other in their kingdoms:
but she shall not retain the power of the arm; unite the two kingdoms, and secure the peace of them, which was the thing in view; nor retain her interest in her husband, nor her power at court; for, as soon as her father was dead, Antiochus dismissed Bernice from his bed, and took Laodice his former wife again, by whom he had had two sons, Seleucus Callinicus, and Antiochus Hierax (t):
neither shall he stand, nor his arm; neither Antiochus; for Laodice, knowing that by the late treaty the crown was settled upon the children of Bernice, who already had a son by him, and sensible of his fickleness, and fearing he might divorce her again, and take to Bernice, got him poisoned by his servants: nor Bernice his queen, called "his arm"; who fleeing to Daphne for shelter, on hearing what was done, was there slain; or it may be his son he had by her, so it follows:
but she shall be given up; into the hands of Seleucus Callinicus, the son of Laodice; whom she placed on the throne after the death of his father; and who sent to Daphne to slay Bernice, which was accordingly done (u):
and they that brought her; into Syria; that attended her from Egypt at her marriage, and continued with her in the court of Syria, and fled with her to Daphne:
and he that begat her: or, "whom she brought forth"; as in the margin; her little son, who was murdered at the same time with her; for her father died before:
and he that strengthened her in these times; either her husband, or her father, who were both dead before, and so stood not, and could not help her; unless this is to be understood of her brother, and the cities of the lesser Asia, who, hearing of her distress at Daphne, set out for her relief, but came too late; she and her son were both slain first (w).
(q) See the Universal History, vol. 9. p. 384. (r) Ibid. p. 196. & Jerom. in loc. (s) "ad faciendum reetitudines", Pagninus, Michaelis; "ut faciat rectitudines", Montanus; "recta", Calvin. (t) Universal History, vol. 9, p. 196, 197. (u) Ibid. (w) Justin, l. 27. c. 1.
John Wesley
11:6 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.
Robert Jamieson, A. R. Fausset and David Brown
11:6 in . . . end of years--when the predicted time shall be consummated (Dan 11:13, Margin; Dan 8:17; Dan 12:13).
king's daughter of the south--Berenice, daughter of Ptolemy Philadelphus of Egypt. The latter, in order to end his war with Antiochus Theus, "king of the north" (literally, "midnight": the prophetical phrase for the region whence came affliction to Israel, Jer 1:13-15; Joel 2:20), that is, Syria, gave Berenice to Antiochus, who thereupon divorced his former wife, Laodice, and disinherited her son, Seleucus Callinicus. The designation, "king of the north" and "of the south," is given in relation to Judea, as the standpoint. Egypt is mentioned by name (Dan 11:8, Dan 11:42), though Syria is not; because the former was in Daniel's time a flourishing kingdom, whereas Syria was then a mere dependency of Assyria and Babylon: an undesigned proof of the genuineness of the Book of Daniel.
agreement--literally, "rights," that is, to put things to rights between the belligerents.
she shall not retain the power of the arm--She shall not be able to effect the purpose of the alliance, namely, that she should be the mainstay of peace. Ptolemy having died, Antiochus took back Laodice, who then poisoned him, and caused Berenice and her son to be put to death, and raised her own son, Seleucus Nicator, to the throne.
neither shall he stand--The king of Egypt shall not gain his point of setting his line on the throne of Syria.
his arm--that on which he relied. Berenice and her offspring.
they that brought her--her attendants from Egypt.
he that begat her--rather as Margin, "the child whom she brought forth" [EWALD]. If English Version (which MAURER approves) be retained, as Ptolemy died a natural death, "given up" is not in his case, as in Berenice's, to be understood of giving up to death, but in a general sense, of his plan proving abortive.
he that strengthened her in these times--Antiochus Theus, who is to attach himself to her (having divorced Laodice) at the times predicted [GEJER].
11:711:7: Եւ յարիցէ ՚ի ծաղկէ արմատոյ նորա ՚ի վերայ պատրաստութեան իւրոյ. եւ եկեսցէ առ զօրութիւնն. եւ մտցէ ՚ի հաստատութիւնս թագաւորութեանն հիւսւսոյ. եւ արասցէ ընդ նոսա, եւ զօրասցի[12248]։ [12248] Օրինակ մի. Եւ ՚ի հաստատութիւնս թագաւորին հիւս՛՛։
7 Նրա արմատի ընձիւղից պիտի բարձրանայ մէկը, նա ուժ պիտի ստանայ, պիտի մտնի Հիւսիսի թագաւորութեան հաստատութեան մէջ, պիտի գործի նրանց դէմ եւ պիտի զօրանայ:
7 «Բայց անոր արմատներուն ընձիւղներէն մէկը պիտի ելլէ անոր տեղ ու անիկա զօրքով պիտի գայ եւ հիւսիսի թագաւորին ամրոցները պիտի մտնէ ու անոնց մէջ հաճելի եղածը պիտի ընէ ու պիտի յաղթէ։
Եւ յարիցէ [191]ի ծաղկէ արմատոյ նորա ի վերայ պատրաստութեան իւրոյ``, եւ եկեսցէ առ զօրութիւնն. եւ մտցէ ի հաստատութիւնս թագաւորութեանն հիւսիսոյ, եւ արասցէ ընդ նոսա, եւ զօրասցի:

11:7: Եւ յարիցէ ՚ի ծաղկէ արմատոյ նորա ՚ի վերայ պատրաստութեան իւրոյ. եւ եկեսցէ առ զօրութիւնն. եւ մտցէ ՚ի հաստատութիւնս թագաւորութեանն հիւսւսոյ. եւ արասցէ ընդ նոսա, եւ զօրասցի[12248]։
[12248] Օրինակ մի. Եւ ՚ի հաստատութիւնս թագաւորին հիւս՛՛։
7 Նրա արմատի ընձիւղից պիտի բարձրանայ մէկը, նա ուժ պիտի ստանայ, պիտի մտնի Հիւսիսի թագաւորութեան հաստատութեան մէջ, պիտի գործի նրանց դէմ եւ պիտի զօրանայ:
7 «Բայց անոր արմատներուն ընձիւղներէն մէկը պիտի ելլէ անոր տեղ ու անիկա զօրքով պիտի գայ եւ հիւսիսի թագաւորին ամրոցները պիտի մտնէ ու անոնց մէջ հաճելի եղածը պիտի ընէ ու պիտի յաղթէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:711:7 Но восстанет отрасль от корня ее, придет к войску и войдет в укрепления царя северного, и будет действовать в них, и усилится.
11:7 καὶ και and; even ἀναστήσεται ανιστημι stand up; resurrect φυτὸν φυτον from; out of τῆς ο the ῥίζης ριζα root αὐτοῦ αυτος he; him καθ᾿ κατα down; by ἑαυτόν εαυτου of himself; his own καὶ και and; even ἥξει ηκω here ἐπὶ επι in; on τὴν ο the δύναμιν δυναμις power; ability αὐτοῦ αυτος he; him ἐν εν in ἰσχύι ισχυς force αὐτοῦ αυτος he; him βασιλεὺς βασιλευς monarch; king βορρᾶ βορρας north wind καὶ και and; even ποιήσει ποιεω do; make ταραχὴν ταραχη stirring καὶ και and; even κατισχύσει κατισχυω force down; prevail
11:7 וְ wᵊ וְ and עָמַ֛ד ʕāmˈaḏ עמד stand מִ mi מִן from נֵּ֥צֶר nnˌēṣer נֵצֶר shoot שָׁרָשֶׁ֖יהָ šorāšˌeʸhā שֹׁרֶשׁ root כַּנֹּ֑ו kannˈô כֵּן base וְ wᵊ וְ and יָבֹ֣א yāvˈō בוא come אֶל־ ʔel- אֶל to הַ ha הַ the חַ֗יִל ḥˈayil חַיִל power וְ wᵊ וְ and יָבֹא֙ yāvˌō בוא come בְּ bᵊ בְּ in מָעֹוז֙ māʕôz מָעֹוז fort מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the צָּפֹ֔ון ṣṣāfˈôn צָפֹון north וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make בָהֶ֖ם vāhˌem בְּ in וְ wᵊ וְ and הֶחֱזִֽיק׃ heḥᵉzˈîq חזק be strong
11:7. et stabit de germine radicum eius plantatio et veniet cum exercitu et ingredietur provinciam regis aquilonis et abutetur eis et obtinebitAnd a plant of the bud of her roots shall stand up: and he shall come with an army, and shall enter into the province of the king of the north: and he shall abuse them, and shall prevail.
7. But out of a shoot from her roots shall one stand up in his place, which shall come unto the army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:
11:7. And a transplant from the germination of her roots will stand up, and he will come with an army, and will enter into the province of the king of the North, and he will abuse them, and will hold it fast.
11:7. But out of a branch of her roots shall [one] stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:
But out of a branch of her roots shall [one] stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:

11:7 Но восстанет отрасль от корня ее, придет к войску и войдет в укрепления царя северного, и будет действовать в них, и усилится.
11:7
καὶ και and; even
ἀναστήσεται ανιστημι stand up; resurrect
φυτὸν φυτον from; out of
τῆς ο the
ῥίζης ριζα root
αὐτοῦ αυτος he; him
καθ᾿ κατα down; by
ἑαυτόν εαυτου of himself; his own
καὶ και and; even
ἥξει ηκω here
ἐπὶ επι in; on
τὴν ο the
δύναμιν δυναμις power; ability
αὐτοῦ αυτος he; him
ἐν εν in
ἰσχύι ισχυς force
αὐτοῦ αυτος he; him
βασιλεὺς βασιλευς monarch; king
βορρᾶ βορρας north wind
καὶ και and; even
ποιήσει ποιεω do; make
ταραχὴν ταραχη stirring
καὶ και and; even
κατισχύσει κατισχυω force down; prevail
11:7
וְ wᵊ וְ and
עָמַ֛ד ʕāmˈaḏ עמד stand
מִ mi מִן from
נֵּ֥צֶר nnˌēṣer נֵצֶר shoot
שָׁרָשֶׁ֖יהָ šorāšˌeʸhā שֹׁרֶשׁ root
כַּנֹּ֑ו kannˈô כֵּן base
וְ wᵊ וְ and
יָבֹ֣א yāvˈō בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
חַ֗יִל ḥˈayil חַיִל power
וְ wᵊ וְ and
יָבֹא֙ yāvˌō בוא come
בְּ bᵊ בְּ in
מָעֹוז֙ māʕôz מָעֹוז fort
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
צָּפֹ֔ון ṣṣāfˈôn צָפֹון north
וְ wᵊ וְ and
עָשָׂ֥ה ʕāśˌā עשׂה make
בָהֶ֖ם vāhˌem בְּ in
וְ wᵊ וְ and
הֶחֱזִֽיק׃ heḥᵉzˈîq חזק be strong
11:7. et stabit de germine radicum eius plantatio et veniet cum exercitu et ingredietur provinciam regis aquilonis et abutetur eis et obtinebit
And a plant of the bud of her roots shall stand up: and he shall come with an army, and shall enter into the province of the king of the north: and he shall abuse them, and shall prevail.
11:7. And a transplant from the germination of her roots will stand up, and he will come with an army, and will enter into the province of the king of the North, and he will abuse them, and will hold it fast.
11:7. But out of a branch of her roots shall [one] stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Мстителем за Веренику явился "отрасль от корня ее", - брат Вереники, сын и преемник Птоломея Филадельфа, - Птоломей Евергет. Он умертвил убийцу и соперницу ее - Лаодику, а затем завладел принадлежащими Сирии областями: Киликией, Памфилией, Ионией, Палестиной и т. п. Грозное нашествие "южного" царя кончилось только благодаря поднявшемуся в Египте восстанию. Возвращаясь домой, Птоломей захватил из завоеванных областей бесчисленные сокровища, 40: 000: талантов серебра и 2: 500: драгоценных сосудов и идолов, между которыми находились истуканы, перенесенные из Египта в Персию Камбизом. За возвращение последних Птоломей и получил название Евергета. В то время как он занимался успокоением Египта, Селевк снова привлек на свою сторону малоазийские области и предпринял поход против Египта, но в решительной битве потерпел такое поражение, что лишь с немногими спутниками возвратился в Антиохию.
Adam Clarke: Commentary on the Bible - 1831
11:7: But out of a branch of her roots - A branch from the same root from which she sprang. This was Ptolemy Euergetes, her brother, who, to avenge his sister's death, marched with a great army against Seleucus Callinicus, took some of his best places, indeed all Asia, from Mount Taurus to India, and returned to Egypt with an immense booty, forty thousand talents of silver, precious vessels, and images of their gods two thousand five hundred, without Callinicus daring to offer him battle. I can but touch on these historic facts, for fear of extending these notes to an immoderate length.
Albert Barnes: Notes on the Bible - 1834
11:7: But out of a branch of her roots - Compare the notes at Isa 11:1. The meaning is, that as a branch or shoot springs up from a tree that is decayed and fallen, so there would spring up some one of her family who would come to avenge her. That is, a person is indicated who would be of a common stock with her; or, in other words, if taken strictly, a brother. The phrase "branch of her roots" is somewhat peculiar. The words "her roots" must refer to her family; that from which she sprang. We speak thus of the root or "stem" of a family or house; and the meaning here is, not that one of her "descendants," or one that should "spring from her," would thus come, but a branch of the same family; a branch springing from the same root or stem. The fact in the case - a fact to which there is undoubted reference here - is, that her Rev_enge was undertaken by Ptolemy Euergetes, her brother. As soon as he heard of the calamities that had come upon her, he hastened with a great force out of Egypt to defend and rescue her. But it was in vain. She and her son were cut off before he could arrive for her help, but, in connection with an army which had come from Asia Minor for the same purpose, he undertook to avenge her death. He made himself master not only of Syria and Cilicia, but passed over the Euphrates, and brought all under subjection to him as far as the river Tigris. Having done this, he marched back to Egypt, taking with him vast treasures. See Prideaux, "Con." iii. 120, 121.
Shall one stand up - Shall one arise. See the notes at Dan 11:2. That is, there shall "be" one who shall appear for that purpose.
In his estate - Margin, "place," or "office." The word כן kê n means, properly, stand, station, place; then base, pedestal. Compare Dan 11:20-21, Dan 11:38. See also Gen 40:13 : "Within three days shall Pharaoh restore thee to thy p ace." And again, Gen 41:13, "to my office." Here it means, in his place or stead. That is, he would take the place which his father would naturally occupy - the place of protector, or defender, or avenger. Ptolemy Philadelphus, her father, in fact died before she was put to death; and his death was the cause of the calamities that came upon her, for as long as he lived his power would be dreaded. But when he was dead, Ptolemy Euergetes stood up in his place as her defender and avenger.
Which shall come with an an army - As Ptolemy Euergetes did. See above. He came out of Egypt as soon as he heard of these calamities, to defend her.
And shall enter into the fortress of the king of the north - His strongholds. In fact, he overran Syria and Cilicia, and extended his ravages to the Euphrates and the Tigris. Polybius (Hist. l. 5) says that he entered into the fortified cities of Syria, and took them. In the passage before us, the singular - "fortress" - is put for the plural.
And shall deal against them - Shall "act" against them. Literally, "shall do against them."
And shall pRev_ail - Shall overcome, or subdue them. As seen above, he took possession of no small part of the kingdom of Syria. He was recalled home by a sedition in Egypt; and had it not been for this (Justin says), he would have made himself master of the whole kingdom of Seleucus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: out of: Job 14:7; Isa 9:14, Isa 11:1; Jer 12:2; Mal 4:1
one stand: Ptolemy Euergetes, who, to avenge his sister's death, marched with a great army against Callinicus, took all Asia from mount Taurus to India, and returned to Egypt with an immense booty. Dan 11:20; Psa 49:10-13, Psa 109:8; Luk 12:20
in his estate: or, in his place, or office, Dan 11:20
and shall pRev_ail: Psa 55:23; Eze 17:18
Carl Friedrich Keil and Franz Delitzsch
11:7
A violent war shall then break out, in which the king of the north shall be overcome. One of the offspring of her roots shall appear. מן in מנּצר is partitive, as Dan 11:5, and נצר is used collectively. The figure reminds us of Is 11:1. The suffix to שׁרשׁיה refers to the king's daughter, Dan 11:6. Her roots are her parents, and the offspring of her roots a brother of the king's daughter, but not a descendant of his daughter, as Kranichfeld by losing sight of נצר supposes. כּנּו is the accusative of direction, for which, in Dan 11:20, Dan 11:21, Dan 11:38, כּנּו על stands more distinctly; the suffix refers to the king of the south, who was also the subject in יעמד, Dan 11:6. אל־החיל יבא does not mean: he will go to the (to his) army (Michaelis, Berth., v. Leng., Hitz., Klief.); this would be a very heavy remark within the very characteristic, significant description here given (Kran., Hv.); nor does it mean: he attained to might (Hv.); but: he shall come to the army, i.e., against the host of the enemy, i.e., the king of the north (Kran.). אל בּוא, as Gen 32:9; Is 37:33, is used of a hostile approach against a camp, a city, so as to take it, in contradistinction to the following בּמעוז יבא: to penetrate into the fortress. מעוז has a collective signification, as בּהם referring to it shows. ב עשׂה, to act against or with any one, cf. Jer 18:23 ("deal with them"), ad libidinem agere (Maurer), essentially corresponding to כּרצונו in Dan 11:33, Dan 11:36. החזיק, to show power, i.e., to demonstrate his superior power.
Geneva 1599
11:7 But out of a branch of her (s) roots shall [one] stand up in his estate, (t) which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:
(s) Meaning that Ptolemais Evergetes after the death of his father Philadelphus would succeed in the kingdom, being of the same stock that Bernice was.
(t) To revenge the sister's death against Antiochus Calinicus King of Syria.
John Gill
11:7 But out of a branch of her roots shall one stand up in his estate,.... Or, "out of a branch of her roots a shoot thereof shall stand or rise up" (x); by "her roots" are meant her ancestors, particularly Ptolemy Lagus; by "a branch" from thence, Ptolemy Philadelphus her father; and by the "shoot" out of that, or its plantation, as the Vulgate Latin version, is designed her brother, Ptolemy Euergetes; who succeeded her father in the kingdom, and stood firm in it; "upon his basis" (y), as some render it:
which shall come with an army; or, "to an army" (z) as soon as he heard of his sister's case, he put himself at the head of an army, and marched to her relief; but coming too late, he, and the forces of the lesser Asia, which came for the same purpose, joining him, resolved to revenge the death of his sister and her son, went with his army into Syria, as next foretold:
and shall enter into the fortress of the king of the north; the king of Syria, Seleucus Callinicus: Ptolemy entered into Syria itself, as Polybius (a) says, into the fortified cities of it, and took them, the singular being put for the plural; unless Seleucia itself is particularly designed, which Ptolemy seized, and put a garrison of Egyptians in it, which held it twenty seven years (b):
and shall deal against them; besiege and take them at his pleasure; the king of Syria not being able to stand against him and defend them:
and shall prevail; over the king of Syria, and conquer great part of his dominions, as he did: he took Syria and Cilicia, and the superior parts beyond Euphrates, and almost all Asia, as Jerome relates; and had it not been for a sedition in his own kingdom, which called him home, he had made himself master of the whole kingdom of Seleucus, as Justin (c) says.
(x) "plantatio ejus", V. L. (y) "Super basi sua", Pagninus, Gejerus. (z) "ad exercitum", Pagninus, Montanus, Cocceius, Michaelis. (a) Hist. l. 5. (b) See Prideaux, Connexion, part 2. B. 2. p. 100. (c) Ut supra. (Justin, l. 27. c. 1.)
John Wesley
11:7 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.
Robert Jamieson, A. R. Fausset and David Brown
11:7 a branch of her roots . . . in his estate--Ptolemy Euergetes, brother of Berenice, succeeding in the place (Margin) of Philadelphus, avenged her death by overrunning Syria, even to the Euphrates.
deal against them--He shall deal with the Syrians at his own pleasure. He slew Laodice.
11:811:8: Եւ զաստուածս նոցա կործանեսցէ՛ հանդերձ ձուլածոյիւք նոցա. եւ զամենայն սպաս ցանկալիս նոցա՝ զոսկւոյ եւ զարծաթոյ գերի՛ առեալ բերիցէ յԵգիպտոս. եւ ինքն հաստատեսցի քան զթագաւորն հիւսւսոյ[12249]. [12249] Ոմանք. Հանդերձ ձուլածիւք նոցա։
8 Նա պիտի կործանի նրանց աստուածները իրենց ձուլածոյ կուռքերով հանդերձ, եւ նրանց ամբողջ սպասքը՝ ոսկեայ եւ արծաթեայ, աւար առնելով պիտի բերի Եգիպտոս. եւ ինքն առաւել հաստատուն պիտի լինի, քան Հիւսիսի թագաւորը,
8 Անոնց աստուածներն ալ ձուլածոյ կուռքերուն ու ոսկեղէն ու արծաթեղէն ընտիր ամաններուն հետ իբր գերի Եգիպտոս պիտի տանի։ Անիկա հիւսիսի թագաւորէն աւելի շատ տարիներ պիտի կայնի*։
Եւ զաստուածս նոցա [192]կործանեսցէ հանդերձ ձուլածոյիւք նոցա, եւ զամենայն սպասս ցանկալիս նոցա` զոսկւոյ եւ զարծաթոյ գերի առեալ բերիցէ յԵգիպտոս, եւ ինքն [193]հաստատեսցի քան զթագաւորն հիւսիսոյ:

11:8: Եւ զաստուածս նոցա կործանեսցէ՛ հանդերձ ձուլածոյիւք նոցա. եւ զամենայն սպաս ցանկալիս նոցա՝ զոսկւոյ եւ զարծաթոյ գերի՛ առեալ բերիցէ յԵգիպտոս. եւ ինքն հաստատեսցի քան զթագաւորն հիւսւսոյ[12249].
[12249] Ոմանք. Հանդերձ ձուլածիւք նոցա։
8 Նա պիտի կործանի նրանց աստուածները իրենց ձուլածոյ կուռքերով հանդերձ, եւ նրանց ամբողջ սպասքը՝ ոսկեայ եւ արծաթեայ, աւար առնելով պիտի բերի Եգիպտոս. եւ ինքն առաւել հաստատուն պիտի լինի, քան Հիւսիսի թագաւորը,
8 Անոնց աստուածներն ալ ձուլածոյ կուռքերուն ու ոսկեղէն ու արծաթեղէն ընտիր ամաններուն հետ իբր գերի Եգիպտոս պիտի տանի։ Անիկա հիւսիսի թագաւորէն աւելի շատ տարիներ պիտի կայնի*։
zohrab-1805▾ eastern-1994▾ western am▾
11:811:8 Даже и богов их, истуканы их с драгоценными сосудами их, серебряными и золотыми, увезет в плен в Египет и на несколько лет будет стоять выше царя северного.
11:8 καὶ και and; even τοὺς ο the θεοὺς θεος God αὐτῶν αυτος he; him καταστρέψει καταστρεφω overturn μετὰ μετα with; amid τῶν ο the χωνευτῶν χωνευτος he; him καὶ και and; even τοὺς ο the ὄχλους οχλος crowd; mass αὐτῶν αυτος he; him μετὰ μετα with; amid τῶν ο the σκευῶν σκευος vessel; jar τῶν ο the ἐπιθυμημάτων επιθυμημα he; him τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity ἀποίσουσιν αποφερω carry away / off εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἔσται ειμι be ἔτος ετος year βασιλεῖ βασιλευς monarch; king βορρᾶ βορρας north wind
11:8 וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even אֱֽלֹהֵיהֶ֡ם ʔˈᵉlōhêhˈem אֱלֹהִים god(s) עִם־ ʕim- עִם with נְסִֽכֵיהֶם֩ nᵊsˈiḵêhem נָסִיךְ libation עִם־ ʕim- עִם with כְּלֵ֨י kᵊlˌê כְּלִי tool חֶמְדָּתָ֜ם ḥemdāṯˈām חֶמְדָּה what is desirable כֶּ֧סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֛ב zāhˈāv זָהָב gold בַּ ba בְּ in † הַ the שְּׁבִ֖י ššᵊvˌî שְׁבִי captive יָבִ֣א yāvˈi בוא come מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and הוּא֙ hû הוּא he שָׁנִ֣ים šānˈîm שָׁנָה year יַעֲמֹ֔ד yaʕᵃmˈōḏ עמד stand מִ mi מִן from מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king הַ ha הַ the צָּפֹֽון׃ ṣṣāfˈôn צָפֹון north
11:8. insuper et deos eorum et sculptilia vasa quoque pretiosa argenti et auri captiva ducet in Aegyptum ipse praevalebit adversum regem aquilonisAnd he shall also carry away captive into Egypt their gods, and their graven things, and their precious vessels of gold and silver: he shall prevail aginst the king of the north.
8. And also their gods, with their molten images, with their goodly vessels of silver and of gold, shall he carry captive into Egypt; and he shall refrain some years from the king of the north.
11:8. And, in addition, he will carry away captive into Egypt their gods, and their graven images, and likewise their precious vessels of gold and silver. He will prevail against the king of the North.
11:8. And shall also carry captives into Egypt their gods, with their princes, [and] with their precious vessels of silver and of gold; and he shall continue [more] years than the king of the north.
And shall also carry captives into Egypt their gods, with their princes, [and] with their precious vessels of silver and of gold; and he shall continue [more] years than the king of the north:

11:8 Даже и богов их, истуканы их с драгоценными сосудами их, серебряными и золотыми, увезет в плен в Египет и на несколько лет будет стоять выше царя северного.
11:8
καὶ και and; even
τοὺς ο the
θεοὺς θεος God
αὐτῶν αυτος he; him
καταστρέψει καταστρεφω overturn
μετὰ μετα with; amid
τῶν ο the
χωνευτῶν χωνευτος he; him
καὶ και and; even
τοὺς ο the
ὄχλους οχλος crowd; mass
αὐτῶν αυτος he; him
μετὰ μετα with; amid
τῶν ο the
σκευῶν σκευος vessel; jar
τῶν ο the
ἐπιθυμημάτων επιθυμημα he; him
τὸ ο the
ἀργύριον αργυριον silver piece; money
καὶ και and; even
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
ἐν εν in
αἰχμαλωσίᾳ αιχμαλωσια captivity
ἀποίσουσιν αποφερω carry away / off
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἔσται ειμι be
ἔτος ετος year
βασιλεῖ βασιλευς monarch; king
βορρᾶ βορρας north wind
11:8
וְ wᵊ וְ and
גַ֣ם ḡˈam גַּם even
אֱֽלֹהֵיהֶ֡ם ʔˈᵉlōhêhˈem אֱלֹהִים god(s)
עִם־ ʕim- עִם with
נְסִֽכֵיהֶם֩ nᵊsˈiḵêhem נָסִיךְ libation
עִם־ ʕim- עִם with
כְּלֵ֨י kᵊlˌê כְּלִי tool
חֶמְדָּתָ֜ם ḥemdāṯˈām חֶמְדָּה what is desirable
כֶּ֧סֶף kˈesef כֶּסֶף silver
וְ wᵊ וְ and
זָהָ֛ב zāhˈāv זָהָב gold
בַּ ba בְּ in
הַ the
שְּׁבִ֖י ššᵊvˌî שְׁבִי captive
יָבִ֣א yāvˈi בוא come
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
הוּא֙ הוּא he
שָׁנִ֣ים šānˈîm שָׁנָה year
יַעֲמֹ֔ד yaʕᵃmˈōḏ עמד stand
מִ mi מִן from
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
הַ ha הַ the
צָּפֹֽון׃ ṣṣāfˈôn צָפֹון north
11:8. insuper et deos eorum et sculptilia vasa quoque pretiosa argenti et auri captiva ducet in Aegyptum ipse praevalebit adversum regem aquilonis
And he shall also carry away captive into Egypt their gods, and their graven things, and their precious vessels of gold and silver: he shall prevail aginst the king of the north.
11:8. And, in addition, he will carry away captive into Egypt their gods, and their graven images, and likewise their precious vessels of gold and silver. He will prevail against the king of the North.
11:8. And shall also carry captives into Egypt their gods, with their princes, [and] with their precious vessels of silver and of gold; and he shall continue [more] years than the king of the north.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:8: He shall continue more years - Seleucus Callinicus died (an exile) by a fall from his horse; and Ptolemy Euergetes survived him four or five years. - Bp. Newton.
Albert Barnes: Notes on the Bible - 1834
11:8: And shall also carry captives into Egypt their gods ... - That is, their idols. Jerome (in loc.) says that Ptolemy took with him, on his return, forty thousand talents of silver, a vast number of precious vessels of gold, and images to the number of two thousand four hundred, among which were many of the Egyptian idols, which Cambyses, on his conquering Egypt, had carried into Persia. These Ptolemy restored to the temple to which they belonged, and by this much endeared himself to his people. It was on account of the service which he thus rendered to his country that he was called Euergetes, that is, the Benefactor. - Prideaux, iii. 121. In 1631, an inscription on an ancient marble in honor of this action of Euergetes was published by Allatius: "Sacris quoe ab Egypto Persoe abstulerant receptis, ac cum reliqua congesta gaza in Egyptum relatis." - Wintle.
And he shall continue more years than the king of the north - Ptolemy Euergetes survived Seleucus about four years. - Prideaux, iii. 122. He reigned twenty-five years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: their gods: Gen 31:30; Exo 12:12; Num 33:4; Deu 12:3; Jdg 18:24; Isa 37:19, Isa 46:1, Isa 46:2; Jer 43:12, Jer 43:13, Jer 46:25; Hos 8:6, Hos 10:5, Hos 10:6
their precious vessels: Heb. vessels of their desire, Dan 1:2, Dan 1:3, Dan 10:3; Isa 2:16; Hos 13:15
he shall continue: Callinicus died an exile, and Euergetes survived him four or five years.
Carl Friedrich Keil and Franz Delitzsch
11:8
To bring the subjugated kingdom wholly under his power, he shall carry away its gods along with all the precious treasures into Egypt. The carrying away of the images of the gods was a usual custom with conquerors; cf. Is 46:1., Jer 48:7; Jer 49:3. In the images the gods themselves were carried away; therefore they are called "their gods." נסכיהם signifies here not drink-offerings, but molten images; the form is analogous to the plur. פּסילים, formed from פּסל; on the contrary, נסיכם libationes, Deut 32:38, stands for נסכּיהם, Is 41:29. The suffix is not to be referred to אלהים, but, like the suffix in חמדּתם, to the inhabitants of the conquered country. וזהב כּסף are in apposition to חמדּתם כּלי, not the genitive of the subject (Kran.), because an attributive genitive cannot follow a noun determined by a suffix. Hv., v. Leng., Maurer, Hitzig, Ewald, and Klief. translate 'וגו יעמד שׁנים והוּא: he shall during (some) years stand off from the king of the north. Literally this translation may perhaps be justified, for עמד, c. מן, Gen 29:35, has the meaning of "to leave off," and the expression "to stand off from war" may be used concisely for "to desist from making war" upon one. But this interpretation does not accord with the connection. First, it is opposed by the expressive והוּא, which cannot be understood, if nothing further should be said than that the king of the south, after he had overthrown the fortresses of the enemies' country, and had carried away their gods and their treasures, abstained from war for some years. The והוּא much rather leads us to this, that the passage introduced by it states some new important matter which does not of itself appear from the subjugation of the enemy and his kingdom. To this is to be added, that the contents of Dan 11:9, where the subject to בּא can only be the king of the north, do not accord with the abstaining of the king of the south from warring against the king of the north. By Ewald's remark, "With such miserable marchings to and fro they mutually weaken themselves," the matter is not made intelligible. For the penetrating of the king of the south into the fortresses of his enemy, and the carrying away of his gods and his treasures, was not a miserable, useless expedition; but then we do not understand how the completely humbled king of the north, after his conqueror abstained from war, was in the condition to penetrate into his kingdom and then to return to his own land. Would his conqueror have suffered him to do this? We must, therefore, with Kranichfeld, Gesenius, de Wette, and Winer, after the example of the Syriac and Vulgate, take מן יעמד in the sense of: to stand out before, מן in the sense of מפּני, contra, as in Ps 43:1 it is construed with ריב, which is supported by the circumstance that עמד in Dan 11:6, Dan 11:15, Dan 11:17, and Dan 11:25, has this meaning. By this not only is והוּא rightly translated: and he, the same who penetrated into the fortresses of his adversary and carried away his gods, shall also take his stand against him, assert his supremacy for years; but also Dan 11:9 contains a suitable addition, for it shows how he kept his ground. The king of the north shall after some time invade the kingdom of the king of the south, but shall return to his own land, namely, because he can effect nothing. Kran. takes the king of the south as the subject to וּבא, Dan 11:9; but this is impossible, for then the word must be בּמלכוּתו, particularly in parallelism with אדמתו. As the words stand, הנגב מלך, can only be the genitive to בּמלכוּת; thus the supposition that "the king of the south is the subject" is excluded, because the expression, "the king of the south comes into the kingdom of the south and returns to his own land," has no meaning when, according to the context, the south denotes Egypt. With the וּבא there also begins a change of the subject, which, though it appears contrary to the idiom of the German [and English] language, is frequently found in Hebrew; e.g., in Dan 11:11 and Dan 11:9. By the mention of an expedition of the king of the north into the kingdom of the king of the south, from which he again returned without having effected anything, the way is opened for passing to the following description of the supremacy of the king of the north over the king of the south.
Geneva 1599
11:8 And shall also carry captives into Egypt their gods, with their princes, [and] with their precious vessels of silver and of gold; and he shall continue (u) [more] years than the king of the north.
(u) For this Ptolemais reigned forty-six years.
John Gill
11:8 And shall also carry captive into Egypt their gods, with their princes,.... Jerom relates, from the historians he conversed with, that Ptolemy carried captive with him into Egypt two thousand five hundred images; among which were many of the idols which Cambyses, when he conquered Egypt, carried from thence; and Ptolemy replacing them in their proper temples, gained him the affection of his people the Egyptians, who were much addicted to idolatry; hence they gave him the name of Euergetes, that is, "the benefactor":
and with their precious vessels of silver and of gold; the same writer reports, that he brought with him out of Syria, and the places he conquered, forty thousand talents of silver, and precious vessels; vessels of gold and silver, a prodigious number:
and he shall continue more years than the king of the north; according to the canon of Ptolemy, this king of Egypt reigned twenty five years; and, as Dr. Prideaux (d) observes, outlived Seleucus king of Syria four years.
(d) Connexion, part 2. B. 2. p. 81.
John Wesley
11:8 He shall continue more years - He continued forty - six years.
Robert Jamieson, A. R. Fausset and David Brown
11:8 carry . . . into Egypt their gods, &c.--Ptolemy, on hearing of a sedition in Egypt, returned with forty thousand talents of silver, precious vessels, and twenty-four hundred images, including Egyptian idols, which Cambyses had carried from Egypt into Persia. The idolatrous Egyptians were so gratified, that they named him Euergetes, or "benefactor."
continue more years--Ptolemy survived Seleucus four years, reigning in all forty-six years. MAURER translates, "Then he for several years shall desist from (contending with) the king of the north" (compare Dan 11:9).
11:911:9: եւ մտցէ ՚ի թագաւորութիւն արքային հարաւոյ. եւ դարձցի՛ անդրէն յերկիր իւր։
9 պիտի մտնի Հարաւի թագաւորութեան մէջ եւ այնտեղից նորից պիտի վերադառնայ իր երկիրը:
9 Հարաւի թագաւորին պետութեանը մէջ պիտի մտնէ ու նորէն իր երկիրը պիտի դառնայ։
եւ մտցէ ի թագաւորութիւն արքային հարաւոյ, եւ դարձցի անդրէն յերկիր իւր:

11:9: եւ մտցէ ՚ի թագաւորութիւն արքային հարաւոյ. եւ դարձցի՛ անդրէն յերկիր իւր։
9 պիտի մտնի Հարաւի թագաւորութեան մէջ եւ այնտեղից նորից պիտի վերադառնայ իր երկիրը:
9 Հարաւի թագաւորին պետութեանը մէջ պիտի մտնէ ու նորէն իր երկիրը պիտի դառնայ։
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11:911:9 Хотя этот и сделает нашествие на царство южного царя, но возвратится в свою землю.
11:9 καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for βασιλείαν βασιλεια realm; kingdom Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἡμέρας ημερα day καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return ἐπὶ επι in; on τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him
11:9 וּ û וְ and בָ֗א vˈā בוא come בְּ bᵊ בְּ in מַלְכוּת֙ malᵊḵûṯ מַלְכוּת kingship מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the נֶּ֔גֶב nnˈeḡev נֶגֶב south וְ wᵊ וְ and שָׁ֖ב šˌāv שׁוב return אֶל־ ʔel- אֶל to אַדְמָתֹֽו׃ ʔaḏmāṯˈô אֲדָמָה soil
11:9. et intrabit in regnum rex austri et revertetur ad terram suamAnd the king of the south shall enter into the kingdom, and shall return to his own land.
9. And he shall come into the realm of the king of the south, but he shall return into his own land.
11:9. And the king of the South will enter into the kingdom, and will return to his own land.
11:9. So the king of the south shall come into [his] kingdom, and shall return into his own land.
So the king of the south shall come into [his] kingdom, and shall return into his own land:

11:9 Хотя этот и сделает нашествие на царство южного царя, но возвратится в свою землю.
11:9
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
βασιλείαν βασιλεια realm; kingdom
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἡμέρας ημερα day
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
αὐτοῦ αυτος he; him
11:9
וּ û וְ and
בָ֗א vˈā בוא come
בְּ bᵊ בְּ in
מַלְכוּת֙ malᵊḵûṯ מַלְכוּת kingship
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
נֶּ֔גֶב nnˈeḡev נֶגֶב south
וְ wᵊ וְ and
שָׁ֖ב šˌāv שׁוב return
אֶל־ ʔel- אֶל to
אַדְמָתֹֽו׃ ʔaḏmāṯˈô אֲדָמָה soil
11:9. et intrabit in regnum rex austri et revertetur ad terram suam
And the king of the south shall enter into the kingdom, and shall return to his own land.
11:9. And the king of the South will enter into the kingdom, and will return to his own land.
11:9. So the king of the south shall come into [his] kingdom, and shall return into his own land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. После смерти Каллиника, умершего в плену у парфян, на престол вступил сын его Селевк Керавн. Отравленный своими приближенными через два года после воцарения, он ничего не успел предпринять против Египта. Керавну последовал брат его Антиох, который, желая присоединить к своему царству Келе-Сирию и Финикию, начал войну против Египетского царя Птоломея Филопатора. Во время этой войны он завладел Селекией при Оронте, Тиром и Птолемаидой, дважды доходил до города Дора, лежавшего в двух милях к северу от Кесарии, подверг его осаде и, наконец, заключил четырехмесячное перемирие. По возобновлении военных действий, он предпринял в 218: г. новый поход против Египта, во время которого запер египетские войска в Сидоне и завладел Галаадом, Самарией и Финикией. Но в начале следующего 217: г. выступил против Антиоха с войском в 70: 000: пехоты, 5: 000: конницы и 73: слонами Птоломей Филопатор и нанес ему при Рафии, недалеко от Газы, страшное поражение. Потеряв в битве 10: 000: пехоты и 300: конницы, Антиох спасся от смерти бегством; война, впрочем, кончилась миром. Через 18: лет после поражения при Рафии, Антиох, пользуясь малолетством преемника Птоломея Филопатора - Птоломея Епифана, внутренними беспорядками в Египте, возникшими из-за жестокости и дурного правления регента Агафокла, и, наконец, помощью Филиппа Македонского, выступил против Египта и успел прежде всего завладеть Финикией и Южной Сирией (ст. 16).
Adam Clarke: Commentary on the Bible - 1831
11:9: 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.
Albert Barnes: Notes on the Bible - 1834
11:9: So the king of the south shall come into his kingdom - That is, into the kingdom of the north, or the kingdom of Syria. This verse seems to be a summary of what had been said about his invading Syria. He would come, on account of the wrongs done to his sister, into the kingdom of the north, and would then return again to his own land.
John Gill
11:9 So the king of the south shall come into his kingdom,.... Into his own kingdom, the kingdom of Egypt; or into the kingdom of Syria, the kingdom of Seleucus, and conquer great part of it, and ravage and spoil it:
and shall return into his own land; the land of Egypt; he shall go and come with ease, and as he pleases, none to hinder him; and come back with a great spoil, as before related: Cocceius renders it, and something "shall come in the kingdom of the king of the south, and he shall return to his own land"; and thinks this refers to the sedition raised there, before mentioned, which obliged him to return sooner than he intended. The Septuagint and Arabic versions render it, "and he shall enter into the kingdom of the king of the south, and he shall return to his own land": that is, Seleucus should attempt to enter into the kingdom of Ptolemy king of Egypt, in revenge of his having entered into his country and spoiled it; but shall be obliged to return to his own land without any success: and so Justin (e) says, that he fitted out a great fleet, which was destroyed by a violent storm; and after this he raised a great army to recover his dominion, but was defeated by Ptolemy, and fled in great terror and trembling to Antioch; and this suits well with what follows.
(e) Ut supra, (Justin, l. 27.) c. 2.
John Wesley
11:9 Return - So he did with a booty of forty thousand talents of silver.
Robert Jamieson, A. R. Fausset and David Brown
11:9 come into his kingdom--Egypt: not only with impunity, but with great spoil.
11:1011:10: Եւ որդիք նորա ժողովեսցեն ամբոխ զօրաց բազմաց. եւ մտցէ դիմեալ, եւ հեղեղատեսցէ. եւ անցցէ եւ դադարեսցէ, եւ գրգռեսցի մինչեւ ՚ի զօրութիւն նորա։
10 Նրա որդիները զօրքի մեծ բազմութիւն պիտի հաւաքեն. նրանցից մէկը հեղեղի նման պիտի յարձակուի, անցնի եւ մինչեւ նրա ամրոցը պիտի շարունակի պատերազմել[55]:[55] 55. Մտքի յստակութեան համար այս համարում հետեւել ենք եբրայերէն բնագրին:
10 «Անոր որդիները պատերազմի պիտի ելլեն ու շատ զօրքերու բազմութիւն պիտի հաւաքեն. ինք ալ անպատճառ պիտի գայ ու հեղեղի պէս պիտի անցնի եւ մինչեւ անոր ամրոցը պիտի շարունակէ պատերազմիլ։
Եւ որդիք [194]նորա ժողովեսցեն ամբոխ զօրաց բազմաց. եւ`` մտցէ դիմեալ, եւ հեղեղատեսցէ եւ անցցէ, եւ [195]դադարեսցէ, եւ գրգռեսցի մինչեւ ի զօրութիւն`` նորա:

11:10: Եւ որդիք նորա ժողովեսցեն ամբոխ զօրաց բազմաց. եւ մտցէ դիմեալ, եւ հեղեղատեսցէ. եւ անցցէ եւ դադարեսցէ, եւ գրգռեսցի մինչեւ ՚ի զօրութիւն նորա։
10 Նրա որդիները զօրքի մեծ բազմութիւն պիտի հաւաքեն. նրանցից մէկը հեղեղի նման պիտի յարձակուի, անցնի եւ մինչեւ նրա ամրոցը պիտի շարունակի պատերազմել[55]:
[55] 55. Մտքի յստակութեան համար այս համարում հետեւել ենք եբրայերէն բնագրին:
10 «Անոր որդիները պատերազմի պիտի ելլեն ու շատ զօրքերու բազմութիւն պիտի հաւաքեն. ինք ալ անպատճառ պիտի գայ ու հեղեղի պէս պիտի անցնի եւ մինչեւ անոր ամրոցը պիտի շարունակէ պատերազմիլ։
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11:1011:10 Потом вооружатся сыновья его и соберут многочисленное войско, и один из них быстро пойдет, наводнит и пройдет, и потом, возвращаясь, будет сражаться с ним до укреплений его.
11:10 καὶ και and; even ὁ ο the υἱὸς υιος son αὐτοῦ αυτος he; him καὶ και and; even ἐρεθισθήσεται ερεθιζω excite; irritate καὶ και and; even συνάξει συναγω gather συναγωγὴν συναγωγη gathering ὄχλου οχλος crowd; mass πολλοῦ πολυς much; many καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in κατ᾿ κατα down; by αὐτὴν αυτος he; him κατασύρων κατασυρω drag down παρελεύσεται παρερχομαι pass; transgress καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return καὶ και and; even παροξυνθήσεται παροξυνω goad; irritate ἐπὶ επι in; on πολύ πολυς much; many
11:10 וּו *û וְ and בָנָ֣יובנו *vānˈāʸw בֵּן son יִתְגָּר֗וּ yiṯgārˈû גרה stir וְ wᵊ וְ and אָסְפוּ֙ ʔāsᵊfˌû אסף gather הֲמֹון֙ hᵃmôn הָמֹון commotion חֲיָלִ֣ים ḥᵃyālˈîm חַיִל power רַבִּ֔ים rabbˈîm רַב much וּ û וְ and בָ֥א vˌā בוא come בֹ֖וא vˌô בוא come וְ wᵊ וְ and שָׁטַ֣ף šāṭˈaf שׁטף wash off וְ wᵊ וְ and עָבָ֑ר ʕāvˈār עבר pass וְ wᵊ וְ and יָשֹׁ֥ב yāšˌōv שׁוב return וְו *wᵊ וְ and יִתְגָּרֶ֖היתגרו *yiṯgārˌeh גרה stir עַד־ ʕaḏ- עַד unto מָעֻזֹּֽומעזה *māʕuzzˈô מָעֹוז fort
11:10. filii autem eius provocabuntur et congregabunt multitudinem exercituum plurimorum et veniet properans et inundans et revertetur et concitabitur et congredietur cum robore eiusAnd his sons shall be provoked, and they shall assemble a multitude of great forces: and he shall come with haste like a flood: and he shall return, and be stirred up, and he shall join battle with his force.
10. And his sons shall war, and shall assemble a multitude of great forces which shall come on, and overflow, and pass through: and they shall return and war, even to his fortress.
11:10. But his sons will be challenged, and they will assemble a multitude of very many forces. And he will arrive rushing and overflowing. And he will be turned back, and he will be enraged, and he will join the battle in his redness.
11:10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and [one] shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, [even] to his fortress.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and [one] shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, [even] to his fortress:

11:10 Потом вооружатся сыновья его и соберут многочисленное войско, и один из них быстро пойдет, наводнит и пройдет, и потом, возвращаясь, будет сражаться с ним до укреплений его.
11:10
καὶ και and; even
ο the
υἱὸς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
ἐρεθισθήσεται ερεθιζω excite; irritate
καὶ και and; even
συνάξει συναγω gather
συναγωγὴν συναγωγη gathering
ὄχλου οχλος crowd; mass
πολλοῦ πολυς much; many
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
κατ᾿ κατα down; by
αὐτὴν αυτος he; him
κατασύρων κατασυρω drag down
παρελεύσεται παρερχομαι pass; transgress
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
καὶ και and; even
παροξυνθήσεται παροξυνω goad; irritate
ἐπὶ επι in; on
πολύ πολυς much; many
11:10
וּו
וְ and
בָנָ֣יובנו
*vānˈāʸw בֵּן son
יִתְגָּר֗וּ yiṯgārˈû גרה stir
וְ wᵊ וְ and
אָסְפוּ֙ ʔāsᵊfˌû אסף gather
הֲמֹון֙ hᵃmôn הָמֹון commotion
חֲיָלִ֣ים ḥᵃyālˈîm חַיִל power
רַבִּ֔ים rabbˈîm רַב much
וּ û וְ and
בָ֥א vˌā בוא come
בֹ֖וא vˌô בוא come
וְ wᵊ וְ and
שָׁטַ֣ף šāṭˈaf שׁטף wash off
וְ wᵊ וְ and
עָבָ֑ר ʕāvˈār עבר pass
וְ wᵊ וְ and
יָשֹׁ֥ב yāšˌōv שׁוב return
וְו
*wᵊ וְ and
יִתְגָּרֶ֖היתגרו
*yiṯgārˌeh גרה stir
עַד־ ʕaḏ- עַד unto
מָעֻזֹּֽומעזה
*māʕuzzˈô מָעֹוז fort
11:10. filii autem eius provocabuntur et congregabunt multitudinem exercituum plurimorum et veniet properans et inundans et revertetur et concitabitur et congredietur cum robore eius
And his sons shall be provoked, and they shall assemble a multitude of great forces: and he shall come with haste like a flood: and he shall return, and be stirred up, and he shall join battle with his force.
11:10. But his sons will be challenged, and they will assemble a multitude of very many forces. And he will arrive rushing and overflowing. And he will be turned back, and he will be enraged, and he will join the battle in his redness.
11:10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and [one] shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, [even] to his fortress.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:10: But his sons shall be stirred up - That is, the sons of Callinicus, who were Seleucus Ceraunus and Antiochus, afterwards called the Great.
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.
Albert Barnes: Notes on the Bible - 1834
11:10: But his sons shall be stirred up - Margin, "or, war." The Hebrew word (יתגרוּ yı̂ theggâ rû - from גרה gâ râ h) means, to be rough; then, in Piel, to excite, stir up; and then, in Hithpa, to excite one's self, to be stirred up to anger, to make war upon .... Here it means, according to Gesenius (Lexicon), that they would be excited or angry. The reference here, according to Lengerke, Maurer, Gill, and others, is to the son of the king of the north, Seleucus Callinicus. He was killed, according to Justin (lib. xxvii. c. 3), by a fall from his horse. The war with Egypt was continued by his two sons, Seleucus Ceraunus and Antiochus the Great, until the death of the former, when it was prosecuted by Antiochus alone. See Prideaux, iii. 136. Seleueus Ceraunus succeeded his father - assuming the name of Ceraunus, or the Thunderer; but, dying soon, he left the crown to his brother, Antiochus the Great, then only fifteen years of age, by whom the war with Egypt was successfully prosecuted.
And shall assemble a multitude of great forces - Against Egypt. In such a war they would naturally summon to their aid all the forces which they could command.
And one shall certainly come - There is a change here in the Hebrew from the plural to the singular number, as is indicated in our translation by the insertion of the word "one." The fact was, that the war was prosecuted by Antiochus the Great alone. Seleucus died in the third year of his reign, in Phrygia; being slain, according to one report (Jerome), through the treachery of Nicanor and Apaturius, or, according to another, was poisoned. See Prideaux, iii. 137. Antiochus succeeded to the empire, and prosecuted the war. This was done for the purpose of recovering Syria from the dominion of Ptolemy of Egypt, and was conducted with various degrees of success, until the whole was brought under the control of Antiochus. See Prideaux, "Con." iii. 138, following.
And overflow - Like a torrent.
And pass through - Through the land - not the land of Egypt, but every part of Syria.
Then shall he return - Margin, "be stirred up again." The margin is the more correct rendering - the Hebrew word being the same as what is used in the first part of the verse. The idea would seem to be, that he would be aroused or stirred up after a defeat, and would on the second expedition enter into the strongholds or fortresses of the land. This was literally true. Ptolemy marched into Syria with an army of seventy thousand foot, five thousand horse, and seventy-three elephants, and was met by Antiochus with an army of sixty-two thousand foot, six thousand horse, and one hundred and two elephants. In a great battle, Antiochus was defeated, and returned to Antioch (Prideaux, Con. iii. 151-153); but the following year he again rallied his forces, and invaded Syria, took Gaza and the other strongholds, and subdued the whole country of Syria (including Palestine) to himself. - Prideaux, "Con." iii. 176, 177.
Even to his fortress - The singular for the plural; perhaps using the word "fortress" by way of eminence, as denoting his "strongest" fortress, and, therefore, including all the others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: his sons: Seleucus Ceraunus and Antiochus the Great, sons of Callinicus. But the former being poisoned, the latter was proclaimed king, retook Seleucia and Syria, and then, after a truce, returned and overcame the Egyptian forces.
be stirred up: or, war
overflow: Dan 11:22, Dan 11:40, Dan 9:26; Isa 8:7, Isa 8:8; Jer 46:7, Jer 46:8, Jer 51:42
then shall he return, and be stirred up: or, then shall he be stirred up again
to his: Dan 11:7, Dan 11:39; Isa 25:12
Carl Friedrich Keil and Franz Delitzsch
11:10
The decisive wars - Dan 11:10-12
Here the suffix in בּנו refers to the king of the north, who in Dan 11:9 was the person acting. Thus all interpreters with the exception of Kranichfeld, who understand בנו of the son of the Egyptian prince, according to which this verse ought to speak of the hostilities sought, in the wantonness of his own mind, of the king of the south against the king of the north. But this interpretation of Kranichfeld is shattered, not to speak of other verbal reasons which oppose it, against the contents of Dan 11:11. The rage of the king of the south, and his going to war against the king of the north, supposes that the latter had given rise to this rage by an assault. Besides, the description given in Dan 11:10 is much too grand to be capable of being referred to hostility exercised in mere wantonness. For such conflicts we do not assemble a multitude of powerful armies, and, when these powerful hosts penetrate into the fortresses of the enemy's country, then find that for the victorious invaders there is wanting the occasion of becoming exasperated for new warfare. The Kethiv בנו is rightly interpreted by the Masoretes as plur., which the following verbs demand, while the singulars ועבר ושׁטף וּבא (shall come, and overflow, and pass through) are explained from the circumstance that the hosts are viewed unitedly in המון (multitude). בּוא בּא expresses the unrestrained coming or pressing forward, while the verbs ועבר שׁטף, reminding us of Is 8:8, describe pictorially the overflowing of the land by the masses of the hostile army. וישׁב (jussive, denoting the divine guidance), and shall return, expresses the repetition of the deluge of the land by the hosts marching back out of it after the עבּר, the march through the land, - not the new arming for war (Hv.), but renewed entrance into the region of the enemy, whereby they carry on the war מעזּה עד, to the fortress of the king of the south, corresponding with the הצּפון מלך בּמעוז in Dan 11:7 (to the fortress of the king of the north). יתגּרוּ signifies properly to stir up to war, i.e., to arm, then to engage in war. In the first member of the verse it has the former, and in the last the latter meaning. The violent pressing forward of the adversary will greatly embitter the king of the south, fill him with the greatest anger, so that he will go out to make war with him. The adversary marshals a great multitude of combatants; but these shall be given into his hand, into the hand of the king of the south. רב המון העמיד (he raised up a great multitude) the context requires us to refer to the king of the north. בּידו נתּן, v. Leng., Maurer, and Hitzig understand of the acceptance of the command over the army - contrary to the usage of the words, which mean, to give into the hand = to deliver up, cf. 3Kings 20:28; Dan 1:2; Dan 8:12-13, and is contrary also to the context. The marshalling of the host supposes certainly the power to direct it, so that it needs not then for the first time to be given into the power of him who marshalled it. The expression also, "to give into his hand," as meaning "to place under his command," is not found in Scripture. To this is to be added, that the article in ההמון refers back to רב המון. But if ההמון is the host assembled by the king of the north, then it can only be given up into the hand of the enemy, i.e., the king of the south, and thus the suffix in בּידו can only refer to him. The statements in Dan 11:12 are in harmony with this, so far as they confessedly speak of the king of the south.
Geneva 1599
11:10 But his (x) sons shall be stirred up, and shall assemble a multitude of great forces: and [one] (y) shall certainly come, and overflow, and pass through: then shall he (z) return, and be stirred up, [even] to his fortress.
(x) Meaning Seleucus and Antiochus the great, the sons of Calinicus, will make war against Ptolemais Philopater, the son of Philadelphus.
(y) For his older brother Seleucus died, or was slain while the armies were preparing for war.
(z) That is, Philopater, when he will see Antiochus take great dominions from him in Syria, and also ready to invade Egypt.
John Gill
11:10 But his sons shall be stirred up,.... Not of the king of the south, or Egypt, but of the king of the north, or Syria; the sons of Seleucus Callinicus, who died, as Justin (f) says, by a fall from his horse; these were Seleucus Ceraunus and Antiochus, who was afterwards called the great: these being irritated and provoked by what Ptolemy Euergetes had done in revenge of his sister, taking part of their father's kingdom from him, and carrying off so rich a booty, joined together, and exerted themselves to recover their dominions from him:
and shall assemble a multitude of great forces: or, "a multitude of men, even large armies" (g); which they put themselves at the head of, in order to make war with the king of Egypt:
and one shall certainly come, and overflow, and pass through; this is to be understood of Antiochus; for Seleucus dying in the third year of his reign, being slain in Phrygia, through the treachery of Nicator and Apaturius, as Jerom relates; or, as others, poisoned; Antiochus succeeded him, and alone headed the armies they had collected; and with which, like an inundation of water, to which armies are sometimes compared, he attacked Seleucia, and took it; and entered into Coelesyria, and overran it, being delivered into his hands by the treachery of Theodotus, who governed there for Ptolemy, whom he had offended: after this he came to Berytus, entered the province by a place which the countrymen called "the face of God"; and which Grotius, not improbably, takes to be Phanuel: took the town of Botris, and set fire to Trieres and Calamus, or Calene: he next invaded Palestine, and took several places in it; went as far as Rabata Massane, or Rabatamana, a city in Arabia, the same with Rabbathammon, which surrendered to him (h):
then shall he return, and be stirred up even to his fortress: the spring following he returned with a numerous army, and came to Raphia, a fortified city in Egypt, which lay between that and Palestine; where, as Strabo (i) says, Ptolemy the fourth (i.e. Philopator) fought with Antiochus the great.
(f) Ibid. (Justin, l. 27.) c. 3. (g) "multitudinem, copias amplas", Junius & Tremellius. (h) Vid. Polybium, l. 5. p. 256, 260, 261, 262. and Universal History, vol. 9. p. 216, 218, 219. (i) Geograph. l. 16. p. 522.
John Wesley
11:10 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.
Robert Jamieson, A. R. Fausset and David Brown
11:10 his sons--the two sons of the king of the north, Seleucus Callinicus, upon his death by a fall from his horse, namely, Seleucus Ceraunus and Antiochus the Great.
one shall . . . come--Ceraunus having died, Antiochus alone prosecuted the war with Ptolemy Philopater, Euergetes' son, until he had recovered all the parts of Syria subjugated by Euergetes.
pass through--like an "overflowing" torrent (Dan 11:22, Dan 11:26, Dan 11:40; Is 8:8). Antiochus penetrated to Dura (near CÃ&brvbr;sarea), where he gave Ptolemy a four months' truce.
return--renew the war at the expiration of the truce (so Dan 11:13).
even to his fortress--Ptolemy's; Raphia, a border-fortress of Egypt against incursions by way of Edom and Arabia-PetrÃ&brvbr;a, near Gaza; here Antiochus was vanquished.
11:1111:11: Եւ գազանասցի՛ թագաւորն հարաւոյ, եւ ելցէ եւ տացէ պատերազմ ընդ թագաւորին հիւսւսոյ. եւ գումարեսցէ զօր բազում, եւ մատնեսցի զօրն ՚ի ձեռս նորա[12250]։ [12250] Ոսկան. Եւ ելցէ պատերազմ... եւ գումարեսցէ զօրս բազումս։
11 Եւ Հարաւի թագաւորը պիտի գազանանայ, պիտի ելնի ու պատերազմ տայ Հիւսիսի թագաւորի դէմ. սա մեծ զօրք պիտի գումարի, բայց զօրքը պիտի յանձնուի հակառակորդին:
11 Իսկ հարաւի թագաւորը պիտի կատղի ու պիտի ելլէ։ Անոր հետ, այսինքն հիւսիսի թագաւորին հետ, պատերազմ պիտի ընէ, բայց բազմութիւնը հարաւի թագաւորին ձեռքը պիտի տրուի,
Եւ գազանասցի թագաւորն հարաւոյ, եւ ելցէ եւ տացէ պատերազմ ընդ թագաւորին հիւսիսոյ. [196]եւ գումարեսցէ զօր բազում, եւ մատնեսցի [197]զօրն ի ձեռս նորա:

11:11: Եւ գազանասցի՛ թագաւորն հարաւոյ, եւ ելցէ եւ տացէ պատերազմ ընդ թագաւորին հիւսւսոյ. եւ գումարեսցէ զօր բազում, եւ մատնեսցի զօրն ՚ի ձեռս նորա[12250]։
[12250] Ոսկան. Եւ ելցէ պատերազմ... եւ գումարեսցէ զօրս բազումս։
11 Եւ Հարաւի թագաւորը պիտի գազանանայ, պիտի ելնի ու պատերազմ տայ Հիւսիսի թագաւորի դէմ. սա մեծ զօրք պիտի գումարի, բայց զօրքը պիտի յանձնուի հակառակորդին:
11 Իսկ հարաւի թագաւորը պիտի կատղի ու պիտի ելլէ։ Անոր հետ, այսինքն հիւսիսի թագաւորին հետ, պատերազմ պիտի ընէ, բայց բազմութիւնը հարաւի թագաւորին ձեռքը պիտի տրուի,
zohrab-1805▾ eastern-1994▾ western am▾
11:1111:11 И раздражится южный царь, и выступит, сразится с ним, с царем северным, и выставит большое войско, и предано будет войско в руки его.
11:11 καὶ και and; even ὀργισθήσεται οργιζω impassioned; anger βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even πολεμήσει πολεμεω battle μετὰ μετα with; amid βασιλέως βασιλευς monarch; king βορρᾶ βορρας north wind καὶ και and; even παραδοθήσεται παραδιδωμι betray; give over ἡ ο the συναγωγὴ συναγωγη gathering εἰς εις into; for τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him
11:11 וְ wᵊ וְ and יִתְמַרְמַר֙ yiṯmarmˌar מרר be bitter מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the נֶּ֔גֶב nnˈeḡev נֶגֶב south וְ wᵊ וְ and יָצָ֕א yāṣˈā יצא go out וְ wᵊ וְ and נִלְחַ֥ם nilḥˌam לחם fight עִמֹּ֖ו ʕimmˌô עִם with עִם־ ʕim- עִם with מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the צָּפֹ֑ון ṣṣāfˈôn צָפֹון north וְ wᵊ וְ and הֶעֱמִיד֙ heʕᵉmîḏ עמד stand הָמֹ֣ון hāmˈôn הָמֹון commotion רָ֔ב rˈāv רַב much וְ wᵊ וְ and נִתַּ֥ן nittˌan נתן give הֶ he הַ the הָמֹ֖ון hāmˌôn הָמֹון commotion בְּ bᵊ בְּ in יָדֹֽו׃ yāḏˈô יָד hand
11:11. et provocatus rex austri egredietur et pugnabit adversum regem aquilonis et praeparabit multitudinem nimiam et dabitur multitudo in manu eiusAnd the king of the south being provoked, shall go forth, and shall fight against the king of the north, and shall prepare an exceeding great multitude, and a multitude shall be given into his hands.
11. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude, and the multitude shall be given into his hand.
11:11. And the king of the South, having being challenged, will go forth and will fight against the king of the North, and he will prepare an exceedingly great multitude, and a multitude will be given into his hand.
11:11. And the king of the south shall be moved with choler, and shall come forth and fight with him, [even] with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand.
And the king of the south shall be moved with choler, and shall come forth and fight with him, [even] with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand:

11:11 И раздражится южный царь, и выступит, сразится с ним, с царем северным, и выставит большое войско, и предано будет войско в руки его.
11:11
καὶ και and; even
ὀργισθήσεται οργιζω impassioned; anger
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
πολεμήσει πολεμεω battle
μετὰ μετα with; amid
βασιλέως βασιλευς monarch; king
βορρᾶ βορρας north wind
καὶ και and; even
παραδοθήσεται παραδιδωμι betray; give over
ο the
συναγωγὴ συναγωγη gathering
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
11:11
וְ wᵊ וְ and
יִתְמַרְמַר֙ yiṯmarmˌar מרר be bitter
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
נֶּ֔גֶב nnˈeḡev נֶגֶב south
וְ wᵊ וְ and
יָצָ֕א yāṣˈā יצא go out
וְ wᵊ וְ and
נִלְחַ֥ם nilḥˌam לחם fight
עִמֹּ֖ו ʕimmˌô עִם with
עִם־ ʕim- עִם with
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
צָּפֹ֑ון ṣṣāfˈôn צָפֹון north
וְ wᵊ וְ and
הֶעֱמִיד֙ heʕᵉmîḏ עמד stand
הָמֹ֣ון hāmˈôn הָמֹון commotion
רָ֔ב rˈāv רַב much
וְ wᵊ וְ and
נִתַּ֥ן nittˌan נתן give
הֶ he הַ the
הָמֹ֖ון hāmˌôn הָמֹון commotion
בְּ bᵊ בְּ in
יָדֹֽו׃ yāḏˈô יָד hand
11:11. et provocatus rex austri egredietur et pugnabit adversum regem aquilonis et praeparabit multitudinem nimiam et dabitur multitudo in manu eius
And the king of the south being provoked, shall go forth, and shall fight against the king of the north, and shall prepare an exceeding great multitude, and a multitude shall be given into his hands.
11:11. And the king of the South, having being challenged, will go forth and will fight against the king of the North, and he will prepare an exceedingly great multitude, and a multitude will be given into his hand.
11:11. And the king of the south shall be moved with choler, and shall come forth and fight with him, [even] with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:11: 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 3 Maccabees 1:1-6, and Polybius, lib. v.
Albert Barnes: Notes on the Bible - 1834
11:11: And the king of the south shall be moved with choler - With anger. That is, that his provinces were invaded, and his strongholds taken - referring particularly to the invasion of Syria and Palestine as mentioned in the pRev_ious verse, and the attempt to wrest them out of the hands of the king of Egypt. Nothing would be more natural than that this should occur.
And shall come forth and fight with him, even with the king of the north - There were frequent and almost constant wars between these two kingdoms. Yet the reference here is to Ptolemy Philopator, who succeeded Ptolemy Euergetes in Egypt, and who was exasperated at the conduct of Antiochus in invading Syria and Palestine. He assembled an army, and marched with it to Raphia, where he met Antiochus, and a battle was fought.
And he shall set forth a great multitude - This army of Ptolemy, according to Polybius, chapter 86, was led through Arabia Petraea, and consisted of seventy thousand infantry, and five thousand cavalry, and seventy-three elephants. The army of Antiochus consisted of sixty-two thousand foot, six thousand horse, and a hundred and two elephants. - Prideaux, Con. iii. 151.
But the multitude shall be given into his hand - That is, the multitude of the army of Antiochus. In the battle that was fought at Raphia, Ptolemy gained the victory. Ten thousand of the army of Antiochus were slain, four thousand taken prisoners, and with the remainder of his forces Antiochus retreated to Antioch. - Prideaux, iii. 152, 153. Perhaps also the expression "the multitude shall be given into his hand" may refer not only to the army, and his victory over it, but to the fact that the inhabitants of Coelo-Syria and Palestine would hasten to submit themselves to him. After this great battle at Raphia, and the retreat of Antiochus, we are told that the cities of Coelo-Syria and Palestine vied with each other in submitting themselves to Ptolemy. They had been long under the government of Egypt, and preferred that to the government of Antiochus. They had submitted to Antiochus only by force, and that force now being removed, they returned readily to the authority of their old masters. Had Ptolemy possessed energy and capacity for government, it would have been easy to have retained the control over these countries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: the king of the south: Dan 11:5, Dan 11:9
moved: Dan 11:44, Dan 8:7; Psa 76:10
the multitude: Dan 11:10, Dan 2:38; Kg1 20:13, Kg1 20:28; Psa 33:16, Psa 33:17; Ecc 9:11, Ecc 9:12; Jer 27:6
Geneva 1599
11:11 And the king of the south shall be moved with choler, and shall come forth and fight with him, [even] with the king of the north: and he shall set forth a great (a) multitude; but the multitude shall be given into his hand.
(a) For Antioch had 6,000 horsemen, and 60,000 footmen.
John Gill
11:11 And the king of the south shall be moved with choler,.... This is Ptolemy Philopator, who succeeded Ptolemy Euergetes in the kingdom of Egypt; so called ironically, because of his murder of his father and mother, as Justin (k) relates; the same, though naturally sluggish and slothful, was provoked and exasperated at the proceedings of Antiochus, retaking Coelesyria, invading Palestine, and coming up to the borders of his kingdom:
and shall come forth and fight with him, even with the king of the north: he assembled an army, and marched with them, from the interior part of his kingdom, to the border of it, to Raphia, a city between Rhinocorura and Gaza; where he met with Antiochus, and a battle was fought, as before observed:
and he shall set forth a great multitude; this is true of both kings, their armies were very large; that of Ptolemy king of Egypt consisted, according to Polybius (l), of seventy thousand foot, five thousand horse, and seventy three elephants and that of Antiochus king of Syria consisted of sixty two (some say seventy two) thousand foot, six thousand horse, and a hundred and two elephants: the former army, that of the king of Egypt, seems rather designed, if the preceding clause is consulted; though the latter, that of Antiochus, best agrees with what follows:
but the multitude shall be given into his hand: that is, the multitude of the army of Antiochus should be delivered into the hands of Ptolemy Philopator, and so it was; for Antiochus lost ten thousand footmen, and three hundred horsemen; four thousand footmen were taken, three elephants slain, and two wounded, which afterwards died, and most of the rest were taken (m): this victory is ascribed to Arsinoe, the sister and wife of Ptolemy, who ran about the army with her hair dishevelled, and by entreaties and promises greatly encouraged the soldiers to fight; of which see third Maccabees chapter one and with which Polybius (n) agrees.
(k) E Trogo, l. 29. c. 1. (l) L. 5. p. 266. (m) Polybius, l. 5. p. 269. (n) Ibid. p. 268.
John Wesley
11:11 His hand - Into the hand of Ptolemy.
Robert Jamieson, A. R. Fausset and David Brown
11:11 the king of the south . . . moved with choler--at so great losses, Syria having been wrested from him, and his own kingdom imperilled, though otherwise an indolent man, to which his disasters were owing, as also to the odium of his subjects against him for having murdered his father, mother, and brother, whence in irony they called him Philopater, "father-lover."
he shall set forth a great multitude--Antiochus, king of Syria, whose force was seventy thousand infantry and five thousand cavalry.
but . . . multitude . . . given into his hand--into Ptolemy's hands; ten thousand of Antiochus' army were slain, and four thousand made captives.
11:1211:12: Եւ առցէ զամբոխն՝ եւ բարձրասցի սիրտ նորա. եւ կործանեսցէ զբիւրաւորս, եւ ո՛չ զօրասցի[12251]։ [12251] Օրինակ մի. Զբիւրաւորս եւ զզօրաւորս. եւ դարձցի։
12 Հարաւի թագաւորը պիտի գրաւի այդ բազմութիւնը, նա պիտի գոռոզանայ իր սրտում, շատերին պիտի կործանի, բայց չի յաղթելու:
12 Որը երբ այն բազմութիւնը առնէ, իր սիրտը պիտի բարձրացնէ ու բիւրաւորներ պիտի կործանէ, բայց պիտի չուժովնայ.
Եւ առցէ զամբոխն, եւ բարձրասցի սիրտ նորա. եւ կործանեսցէ զբիւրաւորս, եւ ոչ զօրասցի:

11:12: Եւ առցէ զամբոխն՝ եւ բարձրասցի սիրտ նորա. եւ կործանեսցէ զբիւրաւորս, եւ ո՛չ զօրասցի[12251]։
[12251] Օրինակ մի. Զբիւրաւորս եւ զզօրաւորս. եւ դարձցի։
12 Հարաւի թագաւորը պիտի գրաւի այդ բազմութիւնը, նա պիտի գոռոզանայ իր սրտում, շատերին պիտի կործանի, բայց չի յաղթելու:
12 Որը երբ այն բազմութիւնը առնէ, իր սիրտը պիտի բարձրացնէ ու բիւրաւորներ պիտի կործանէ, բայց պիտի չուժովնայ.
zohrab-1805▾ eastern-1994▾ western am▾
11:1211:12 И ободрится войско, и сердце {царя} вознесется; он низложит многие тысячи, но от этого не будет сильнее.
11:12 καὶ και and; even λήψεται λαμβανω take; get τὴν ο the συναγωγήν συναγωγη gathering καὶ και and; even ὑψωθήσεται υψοω elevate; lift up ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ταράξει ταρασσω stir up; trouble πολλοὺς πολυς much; many καὶ και and; even οὐ ου not μὴ μη not φοβηθῇ φοβεω afraid; fear
11:12 וְ wᵊ וְ and נִשָּׂ֥א niśśˌā נשׂא lift הֶ he הַ the הָמֹ֖ון hāmˌôn הָמֹון commotion וְי *wᵊ וְ and רָ֣םרום *rˈām רום be high לְבָבֹ֑ו lᵊvāvˈô לֵבָב heart וְ wᵊ וְ and הִפִּ֛יל hippˈîl נפל fall רִבֹּאֹ֖ות ribbōʔˌôṯ רִבֹּוא ten thousand וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָעֹֽוז׃ yāʕˈôz עזז be strong
11:12. et capiet multitudinem et exaltabitur cor eius et deiciet multa milia sed non praevalebitAnd he shall take a multitude, and his heart shall be lifted up, and he shall cast down many thousands: but he shall not prevail.
12. And the multitude shall be lifted up, and his heart shall be exalted: and he shall cast down tens of thousands, but he shall not prevail.
11:12. And he will seize a multitude, and his heart will be exalted, and he will cast down many thousands, but he will not prevail.
11:12. [And] when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down [many] ten thousands: but he shall not be strengthened [by it].
when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down [many] ten thousands: but he shall not be strengthened:

11:12 И ободрится войско, и сердце {царя} вознесется; он низложит многие тысячи, но от этого не будет сильнее.
11:12
καὶ και and; even
λήψεται λαμβανω take; get
τὴν ο the
συναγωγήν συναγωγη gathering
καὶ και and; even
ὑψωθήσεται υψοω elevate; lift up
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
ταράξει ταρασσω stir up; trouble
πολλοὺς πολυς much; many
καὶ και and; even
οὐ ου not
μὴ μη not
φοβηθῇ φοβεω afraid; fear
11:12
וְ wᵊ וְ and
נִשָּׂ֥א niśśˌā נשׂא lift
הֶ he הַ the
הָמֹ֖ון hāmˌôn הָמֹון commotion
וְי
*wᵊ וְ and
רָ֣םרום
*rˈām רום be high
לְבָבֹ֑ו lᵊvāvˈô לֵבָב heart
וְ wᵊ וְ and
הִפִּ֛יל hippˈîl נפל fall
רִבֹּאֹ֖ות ribbōʔˌôṯ רִבֹּוא ten thousand
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָעֹֽוז׃ yāʕˈôz עזז be strong
11:12. et capiet multitudinem et exaltabitur cor eius et deiciet multa milia sed non praevalebit
And he shall take a multitude, and his heart shall be lifted up, and he shall cast down many thousands: but he shall not prevail.
11:12. And he will seize a multitude, and his heart will be exalted, and he will cast down many thousands, but he will not prevail.
11:12. [And] when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down [many] ten thousands: but he shall not be strengthened [by it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:12: His heart shall be lifted up - Had Ptolemy improved his victory, he might have dispossessed Antiochus of his whole empire; but giving way to pride, and a criminally sensual life, he made peace on dishonorable terms; and though he had gained a great victory, yet his kingdom was not strengthened by it, for his subjects were displeased, and rebelled against him, or at least became considerably disaffected.
Albert Barnes: Notes on the Bible - 1834
11:12: And when he hath takcn away the multitude - When he has subdued them. Lengerke, however, renders this, "And the multitude shall lift themselves up," supposing it to refer to the fact that the people as well as the king would be excited. But the more natural interpretation is that in our common version, and the same sense of the word (נשׂא nâ ss'â') occurs in Ames Dan 4:2.
His heart shall be lifted up - That is, he will be proud and self-confident. The reference is to the effect which would be produced on him after his defeat of Antiochus. He was a man naturally indolent and effeminate - a most profligate and vicious prince. - Prideaux, Con. iii. 146. The effect of such a victory would be to lift him up with pride.
And he shall cast down many ten thousands - Or, rather, the meaning is, "he has cast down many myriads." The object seems to be to give a reason why his heart was lifted up. The fact that he had been thus successful is the reason which is assigned, and this effect of a great victory has not been uncommon in the world.
But he shall not be strengthened by it - He was wholly given up to luxury, sloth, and voluptuousness, and returned immediately after his victory into Egypt, and surrendered himself up to the enjoyment of his pleasures. The consequence was, that he, by his conduct, excited some of his people to rebellion, and greatly weakened himself in the affections and confidence of the rest. After the victory, he concluded a truce with Antiochus; and the result was, that his people, who expected much more from him, and supposed that he would have prosecuted the war, became dissatisfied with his conduct, and broke out into rebellion. As a matter of fact, he was less strong in the confidence and affections of his people, and would have been less able to wage a war, after his triumph over Antiochus than he was before. See Prideaux, Con. iii. 155, following.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: his heart: Dan 5:19, Dan 5:20, Dan 5:23, Dan 8:25; Deu 8:14; Kg2 14:10; Ch2 25:19, Ch2 26:16, Ch2 32:25; Pro 16:18; Isa 10:7-12; Eze 28:2, Eze 28:5, Eze 28:17; Hab 2:4-6; Act 12:22, Act 12:23; Ti1 3:6; Pe1 5:5
Carl Friedrich Keil and Franz Delitzsch
11:12
This verse illustrates the last clause of Dan 11:11, i.e., explains more fully how the great multitude of the enemy are given into his hand. The first two clauses of Dan 11:12 stand in correlation to each other, as the change of the time and the absence of the copula before ירוּם show (the Keri ורם proceeds from a misunderstanding). The meaning is this: "As the multitude rises up, so his heart is lifted up." ההמון, with the article, can only be the host of the king of the north mentioned in Dan 11:12. The supposition that the Egyptian army is meant, is the result of the difficulty arising out of the misapprehension of the right relation in which the perfect ונשּׂא (hath lifted up raised) stands to the imperfect ירוּם. נשּׂא as in Is 33:10 : they raise themselves to the conflict. לבב רוּם, the lifting up of the heart, commonly in the sense of pride; here the increase of courage, but so that pride is not altogether to be excluded. The subject to ירוּם is the king of the south, to whom the suffix to בּידו, Dan 11:11, points. With excited courage he overthrows myriads, namely, the powerful multitude of the enemies, but he yet does not reach to power, he does not attain to the supremacy over the king of the north and over his kingdom which he is striving after. The Vulgate, without however fully expressing the meaning, has rendered יעוז ולא by sed non praevalebit.
John Gill
11:12 That is, when Ptolemy king of Egypt had defeated the large army of Antiochus, killed great numbers of them, and taken many:
his heart shall be lifted up; with pride, through the victory he obtained; and so he gave himself up to sensuality and luxury, judging himself now safe and secure in the possession of his kingdom: or, this may refer to his insolence, when he entered into Judea, went to Jerusalem, and forced his way into the holiest of all to offer sacrifice upon his victory; of which see third Maccabees chapter one:
and he shall cast down many ten thousands; or "many thousands", as the Vulgate Latin version; or rather "ten thousand" (m), either of the Jews, when he went into their country; or of the army of Antiochus the king of the north, as Jacchiades: and it may be rendered, "though he shall cast down many thousands" (n); that is, cast them down to the earth, slay them, as he did, even ten thousand of them, the number here mentioned:
yet he shall not be strengthened by it; for Antiochus escaped out of his hands, nor did he pursue his victory, and take all the advantages of it, as he might have done; for, as the historian (o) says, had he added valour to his fortune, he might have spoiled Antiochus of his kingdom; but, content with the recovery of the cities he lost, made peace, and greedily took the advantage of ease, and rolled himself in luxury, uncleanness, and intemperance.
(m) "decem millia", Pagninus, Montanus, so Ben Melech. (n) "etiamsi dejiciet", Gejerus; "quamvis prostraverit", Michaelis. (o) Justin, l. 30. c. 1.
John Wesley
11:12 His heart shall be lifted up - He might have recovered all, but he grew proud of his victory, and returned again to his luxury.
Robert Jamieson, A. R. Fausset and David Brown
11:12 when he hath taken away--that is, subdued "the multitude" of Antiochus.
heart . . . lifted up--instead of following up his victory by making himself master of the whole of Syria, as he might, he made peace with Antiochus, and gave himself up to licentiousness [POLYBIUS, 87; JUSTIN, 30.4], and profaned the temple of God by entering the holy place [GROTIUS].
not be strengthened by it--He shall lose the power gained by his victory through his luxurious indolence.
11:1311:13: Եւ դարձցի արքայն հիւսւսոյ, եւ ածցէ զօր բազում քան զառաջինն. եւ ՚ի վախճանի ժամանակաց եկեսցէ մտանել զօրաւ մեծաւ եւ բազում ստացուածովք[12252]։ [12252] Ոմանք. Եկեսցէ ՚ի մտանել զօրաւ։ Ուր Ոսկան. զօրու մեծաւ։
13 Հիւսիսի թագաւորը պիտի վերադառնայ, աւելի զօրք պիտի բերի, քան առաջին անգամ, եւ որոշ ժամանակ անց պիտի գայ մտնի մեծ զօրքով եւ բազում ունեցուածքով:
13 Քանզի հիւսիսի թագաւորը պիտի դառնայ ու նախորդէն աւելի բազմութիւն ոտքի պիտի հանէ ու մէկ քանի տարիէն մեծ զօրքով ու մեծ պատրաստութեամբ անշուշտ պիտի գայ։
Եւ դարձցի արքայն հիւսիսոյ, եւ ածցէ զօր բազում քան զառաջինն. եւ ի վախճանի [198]ժամանակաց եկեսցէ մտանել զօրու մեծաւ եւ բազում [199]ստացուածովք:

11:13: Եւ դարձցի արքայն հիւսւսոյ, եւ ածցէ զօր բազում քան զառաջինն. եւ ՚ի վախճանի ժամանակաց եկեսցէ մտանել զօրաւ մեծաւ եւ բազում ստացուածովք[12252]։
[12252] Ոմանք. Եկեսցէ ՚ի մտանել զօրաւ։ Ուր Ոսկան. զօրու մեծաւ։
13 Հիւսիսի թագաւորը պիտի վերադառնայ, աւելի զօրք պիտի բերի, քան առաջին անգամ, եւ որոշ ժամանակ անց պիտի գայ մտնի մեծ զօրքով եւ բազում ունեցուածքով:
13 Քանզի հիւսիսի թագաւորը պիտի դառնայ ու նախորդէն աւելի բազմութիւն ոտքի պիտի հանէ ու մէկ քանի տարիէն մեծ զօրքով ու մեծ պատրաստութեամբ անշուշտ պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1311:13 Ибо царь северный возвратится и выставит войско больше прежнего, и через несколько лет быстро придет с огромным войском и большим богатством.
11:13 καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return βασιλεὺς βασιλευς monarch; king βορρᾶ βορρας north wind καὶ και and; even συνάξει συναγω gather πόλεως πολις city συναγωγὴν συναγωγη gathering μείζονα μεγας great; loud παρὰ παρα from; by τὴν ο the πρώτην πρωτος first; foremost κατὰ κατα down; by συντέλειαν συντελεια consummation καιροῦ καιρος season; opportunity ἐνιαυτοῦ ενιαυτος cycle; period καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for αὐτὴν αυτος he; him ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἐν εν in ὄχλῳ οχλος crowd; mass πολλῷ πολυς much; many καὶ και and; even ἐν εν in χρήμασι χρημα proceeds; fund πολλοῖς πολυς much; many
11:13 וְ wᵊ וְ and שָׁב֙ šˌāv שׁוב return מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the צָּפֹ֔ון ṣṣāfˈôn צָפֹון north וְ wᵊ וְ and הֶעֱמִ֣יד heʕᵉmˈîḏ עמד stand הָמֹ֔ון hāmˈôn הָמֹון commotion רַ֖ב rˌav רַב much מִן־ min- מִן from הָ hā הַ the רִאשֹׁ֑ון rišˈôn רִאשֹׁון first וּ û וְ and לְ lᵊ לְ to קֵ֨ץ qˌēṣ קֵץ end הָֽ hˈā הַ the עִתִּ֤ים ʕittˈîm עֵת time שָׁנִים֙ šānîm שָׁנָה year יָ֣בֹוא yˈāvô בוא come בֹ֔וא vˈô בוא come בְּ bᵊ בְּ in חַ֥יִל ḥˌayil חַיִל power גָּדֹ֖ול gāḏˌôl גָּדֹול great וּ û וְ and בִ vi בְּ in רְכ֥וּשׁ rᵊḵˌûš רְכוּשׁ property רָֽב׃ rˈāv רַב much
11:13. convertetur enim rex aquilonis et praeparabit multitudinem multo maiorem quam prius et in fine temporum annorumque veniet properans cum exercitu magno et opibus nimiisFor the king of the north shall return, and shall prepare a multitude much greater than before: and in the end of times, and years, he shall come in haste with a great army, and much riches.
13. And the king of the north shall return, and shall set forth a multitude greater than the former; and he shall come on at the end of the times, years, with a great army and with much substance.
11:13. For the king of the North will change strategy and will prepare a multitude much greater than before, and at the end of times and years, he will rush forward with a great army and exceedingly great resources.
11:13. For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches:

11:13 Ибо царь северный возвратится и выставит войско больше прежнего, и через несколько лет быстро придет с огромным войском и большим богатством.
11:13
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
βασιλεὺς βασιλευς monarch; king
βορρᾶ βορρας north wind
καὶ και and; even
συνάξει συναγω gather
πόλεως πολις city
συναγωγὴν συναγωγη gathering
μείζονα μεγας great; loud
παρὰ παρα from; by
τὴν ο the
πρώτην πρωτος first; foremost
κατὰ κατα down; by
συντέλειαν συντελεια consummation
καιροῦ καιρος season; opportunity
ἐνιαυτοῦ ενιαυτος cycle; period
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
αὐτὴν αυτος he; him
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἐν εν in
ὄχλῳ οχλος crowd; mass
πολλῷ πολυς much; many
καὶ και and; even
ἐν εν in
χρήμασι χρημα proceeds; fund
πολλοῖς πολυς much; many
11:13
וְ wᵊ וְ and
שָׁב֙ šˌāv שׁוב return
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
צָּפֹ֔ון ṣṣāfˈôn צָפֹון north
וְ wᵊ וְ and
הֶעֱמִ֣יד heʕᵉmˈîḏ עמד stand
הָמֹ֔ון hāmˈôn הָמֹון commotion
רַ֖ב rˌav רַב much
מִן־ min- מִן from
הָ הַ the
רִאשֹׁ֑ון rišˈôn רִאשֹׁון first
וּ û וְ and
לְ lᵊ לְ to
קֵ֨ץ qˌēṣ קֵץ end
הָֽ hˈā הַ the
עִתִּ֤ים ʕittˈîm עֵת time
שָׁנִים֙ šānîm שָׁנָה year
יָ֣בֹוא yˈāvô בוא come
בֹ֔וא vˈô בוא come
בְּ bᵊ בְּ in
חַ֥יִל ḥˌayil חַיִל power
גָּדֹ֖ול gāḏˌôl גָּדֹול great
וּ û וְ and
בִ vi בְּ in
רְכ֥וּשׁ rᵊḵˌûš רְכוּשׁ property
רָֽב׃ rˈāv רַב much
11:13. convertetur enim rex aquilonis et praeparabit multitudinem multo maiorem quam prius et in fine temporum annorumque veniet properans cum exercitu magno et opibus nimiis
For the king of the north shall return, and shall prepare a multitude much greater than before: and in the end of times, and years, he shall come in haste with a great army, and much riches.
11:13. For the king of the North will change strategy and will prepare a multitude much greater than before, and at the end of times and years, he will rush forward with a great army and exceedingly great resources.
11:13. For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:13: The king of the north shall return - after certain years - In about fourteen years Antiochus did return, Philopater being dead, and his son Ptolemy Epiphanes being then a minor. He brought a much larger army and more riches; these he had collected in a late eastern expedition.
Albert Barnes: Notes on the Bible - 1834
11:13: For the king of the north shall return - That is, he shall come again into the regions of Coelo-Syria and Palestine, to recover them if possible from the power of the Egyptian king.
And shall set forth a multitude greater than the former - Than he had in the former war when he was defeated. The fact was, that Antiochus, in this expedition, brought with him the forces with which he had successfully invaded the East, and the army had been raised for that purpose, and was much larger than that with which he had formerly attacked Ptolemy. See Prideaux, iii. 163-165.
And shall certainly come after certain years with a great army - This occurred 203 b. c., fourteen years after the former war. - Prideaux, iii. 19.
With much riches - Obtained in his conquests in Parthia and other portions of the East. See Prideaux, "ut supra." The "history" of Antiochus corresponds precisely with the statement here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: the king: Dan 11:6, Dan 11:7
after certain years: Heb. at the end of times, even years, Dan 4:16, Dan 12:7
Carl Friedrich Keil and Franz Delitzsch
11:13
This thought is expanded and proved in these verses. - Dan 11:13. The king of the north returns to his own land, gathers a host together more numerous than before, and shall then, at the end of the times of years, come again with a more powerful army and with a great train. רכוּשׁ, that which is acquired, the goods, is the train necessary for the suitable equipment of the army-"the condition to a successful warlike expedition" (Kran.). The definition of time corresponding to the בּעתּים in Dan 11:6 is specially to be observed: שׁנים העתּים לקץ הע (at the end of times, years), in which שׁנים is to be interpreted (as ימים with שׁבעים, Dan 10:3-4, and other designations of time) as denoting that the `itiym stretch over years, are times lasting during years. העתּים, with the definite article, are in prophetic discourse the times determined by God.
Dan 11:14
In those times shall many rise up against the king of the south (על עמד as Dan 8:20); also עמך פריצי בּני, the violent people of the nation (of the Jews), shall raise themselves against him. פריצים .mih ts בּני are such as belong to the classes of violent men who break through the barriers of the divine law (Ezek 18:10). These shall raise themselves חזון להעמיד, to establish the prophecy, i.e., to bring it to an accomplishment. ha`amiyd = qayeem, Ezek 13:6, as עמד = קוּם in Daniel, and generally in the later Hebrew. Almost all interpreters since Jerome have referred this to Daniel's vision of the oppression under Antiochus Epiphanes, Dan 8:9-14, Dan 11:23. This is so far right, as the apostasy of one party among the Jews from the law of their fathers, and their adoption of heathen customs, contributed to bring about that oppression with which the theocracy was visited by Antiochus Epiphanes; but the limiting of the חזון to those definite prophecies is too narrow. חזון without the article is prophecy in undefined generality, and is to be extended to all the prophecies which threatened the people of Israel with severe chastisements and sufferings on account of their falling away from the law and their apostasy from their God. ונכשׁלוּ, they shall stumble, fall. "The falling away shall bring to them no gain, but only the sufferings and tribulation prophesied of" (Kliefoth).
Dan 11:15
In this verse, with ויבא the בּוא eht וי יבוא, Dan 11:13, is again assumed, and the consequence of the war announced. סוללה שׁפך, to heap up an entrenchment; cf. Ezek 4:2; 4Kings 19:32. מבצרות עיר, city of fortifications, without the article, also collectively of the fortresses of the kingdom of the south generally. Before such power the army, i.e., the war-strength, of the south shall not maintain its ground; even his chosen people shall not possess strength necessary for this.
Geneva 1599
11:13 For the king of the north (b) shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.
(b) After the death of Ptolemais Philopater, who left Ptolemais Epiphanes as his heir.
John Gill
11:13 For the king of the north shall return,.... As Antiochus king of Syria did, upon the death of Ptolemy Philopator, who was succeeded by his son Ptolemy Epiphanes, a minor of five years of age: Antiochus took the advantage of this minority, and entered into a league with Philip king of Macedon, to divide the kingdom of Egypt between them; and marched an army into Coelesyria and Palestine, and made himself master of those countries:
and shall set forth a multitude greater than the former; bring a larger army into the field than he had done before, which Jerom says he brought out of the upper parts of Babylon; some say it consisted of three hundred thousand footmen, besides horsemen and elephants:
and shall certainly come (after certain years) with a great army, and with much riches; with all manner of provisions to supply his numerous army, and all proper accommodations for it; money to pay his soldiers, and beasts of burden to carry their baggage from place to place: this was about fourteen years after the former battle, as Dr. Prideaux (p) observes; and, according to Bishop Usher's annals, thirteen years.
(p) Connexion, par. 2. B. 2. p. 140.
Robert Jamieson, A. R. Fausset and David Brown
11:13 return--renew the war.
after certain years--fourteen years after his defeat at Raphia. Antiochus, after successful campaigns against Persia and India, made war with Ptolemy Epiphanes, son of Philopater, a mere child.
11:1411:14: Եւ ՚ի ժամանակսն յայնոսիկ բազումք յարիցեն ՚ի վերայ թագաւորին հարաւոյ. եւ որդիք մնացելոց ժողովրդեան քոյ բարձրասցին ՚ի հաստատել զտեսիլն, եւ տկարասցին[12253]։ [12253] Յօրինակին պակասէր. Եւ ՚ի ժամանակսն յայնոսիկ բազումք։ Ոմանք. Բարձրասցին հաստատել։
14 Այդ ժամանակ շատերը պիտի յարձակուեն հարաւի թագաւորի վրայ: Քո ժողովրդի մնացեալ որդիները ոտքի պիտի ելնեն՝ հաստատելու տեսիլքը, բայց պիտի տկարանան:
14 «Այն ժամանակները հարաւի թագաւորին վրայ շատերը պիտի ելլեն ու քու ժողովուրդիդ բռնաւորներուն որդիներն ալ ոտքի պիտի ելլեն՝ տեսիլքը կատարելու համար, բայց պիտի գլորին։
Եւ ի ժամանակսն յայնոսիկ բազումք յարիցեն ի վերայ թագաւորին հարաւոյ. եւ որդիք [200]մնացելոց ժողովրդեան քո բարձրասցին ի հաստատել զտեսիլն, եւ տկարասցին:

11:14: Եւ ՚ի ժամանակսն յայնոսիկ բազումք յարիցեն ՚ի վերայ թագաւորին հարաւոյ. եւ որդիք մնացելոց ժողովրդեան քոյ բարձրասցին ՚ի հաստատել զտեսիլն, եւ տկարասցին[12253]։
[12253] Յօրինակին պակասէր. Եւ ՚ի ժամանակսն յայնոսիկ բազումք։ Ոմանք. Բարձրասցին հաստատել։
14 Այդ ժամանակ շատերը պիտի յարձակուեն հարաւի թագաւորի վրայ: Քո ժողովրդի մնացեալ որդիները ոտքի պիտի ելնեն՝ հաստատելու տեսիլքը, բայց պիտի տկարանան:
14 «Այն ժամանակները հարաւի թագաւորին վրայ շատերը պիտի ելլեն ու քու ժողովուրդիդ բռնաւորներուն որդիներն ալ ոտքի պիտի ելլեն՝ տեսիլքը կատարելու համար, բայց պիտի գլորին։
zohrab-1805▾ eastern-1994▾ western am▾
11:1411:14 В те времена многие восстанут против южного царя, и мятежные из сынов твоего народа поднимутся, чтобы исполнилось видение, и падут.
11:14 καὶ και and; even ἐν εν in τοῖς ο the καιροῖς καιρος season; opportunity ἐκείνοις εκεινος that διάνοιαι διανοια mind; intention ἀναστήσονται ανιστημι stand up; resurrect ἐπὶ επι in; on τὸν ο the βασιλέα βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἀνοικοδομήσει ανοικοδομεω rebuild τὰ ο the πεπτωκότα πιπτω fall τοῦ ο the ἔθνους εθνος nation; caste σου σου of you; your καὶ και and; even ἀναστήσεται ανιστημι stand up; resurrect εἰς εις into; for τὸ ο the ἀναστῆσαι ανιστημι stand up; resurrect τὴν ο the προφητείαν προφητεια prophecy καὶ και and; even προσκόψουσι προσκοπτω stumble; strike against
11:14 וּ û וְ and בָ vā בְּ in † הַ the עִתִּ֣ים ʕittˈîm עֵת time הָ hā הַ the הֵ֔ם hˈēm הֵם they רַבִּ֥ים rabbˌîm רַב much יַֽעַמְד֖וּ yˈaʕamᵊḏˌû עמד stand עַל־ ʕal- עַל upon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the נֶּ֑גֶב nnˈeḡev נֶגֶב south וּ û וְ and בְנֵ֣י׀ vᵊnˈê בֵּן son פָּרִיצֵ֣י pārîṣˈê פָּרִיץ robber עַמְּךָ֗ ʕammᵊḵˈā עַם people יִֽנַּשְּׂא֛וּ yˈinnaśśᵊʔˈû נשׂא lift לְ lᵊ לְ to הַעֲמִ֥יד haʕᵃmˌîḏ עמד stand חָזֹ֖ון ḥāzˌôn חָזֹון vision וְ wᵊ וְ and נִכְשָֽׁלוּ׃ niḵšˈālû כשׁל stumble
11:14. et in temporibus illis multi consurgent adversum regem austri filii quoque praevaricatorum populi tui extollentur ut impleant visionem et corruentAnd in those times many shall rise up against the king of the south, and the children of prevaricators of thy people shall lift up themselves to fulfil the vision, and they shall fall.
14. And in those times there shall many stand up against the king of the south: also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall fall.
11:14. And in those times, many will rise up against the king of the South. And likewise the sons of the deceivers among your people will extol themselves, so as to fulfill the vision, and they will collapse.
11:14. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall:

11:14 В те времена многие восстанут против южного царя, и мятежные из сынов твоего народа поднимутся, чтобы исполнилось видение, и падут.
11:14
καὶ και and; even
ἐν εν in
τοῖς ο the
καιροῖς καιρος season; opportunity
ἐκείνοις εκεινος that
διάνοιαι διανοια mind; intention
ἀναστήσονται ανιστημι stand up; resurrect
ἐπὶ επι in; on
τὸν ο the
βασιλέα βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἀνοικοδομήσει ανοικοδομεω rebuild
τὰ ο the
πεπτωκότα πιπτω fall
τοῦ ο the
ἔθνους εθνος nation; caste
σου σου of you; your
καὶ και and; even
ἀναστήσεται ανιστημι stand up; resurrect
εἰς εις into; for
τὸ ο the
ἀναστῆσαι ανιστημι stand up; resurrect
τὴν ο the
προφητείαν προφητεια prophecy
καὶ και and; even
προσκόψουσι προσκοπτω stumble; strike against
11:14
וּ û וְ and
בָ בְּ in
הַ the
עִתִּ֣ים ʕittˈîm עֵת time
הָ הַ the
הֵ֔ם hˈēm הֵם they
רַבִּ֥ים rabbˌîm רַב much
יַֽעַמְד֖וּ yˈaʕamᵊḏˌû עמד stand
עַל־ ʕal- עַל upon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
נֶּ֑גֶב nnˈeḡev נֶגֶב south
וּ û וְ and
בְנֵ֣י׀ vᵊnˈê בֵּן son
פָּרִיצֵ֣י pārîṣˈê פָּרִיץ robber
עַמְּךָ֗ ʕammᵊḵˈā עַם people
יִֽנַּשְּׂא֛וּ yˈinnaśśᵊʔˈû נשׂא lift
לְ lᵊ לְ to
הַעֲמִ֥יד haʕᵃmˌîḏ עמד stand
חָזֹ֖ון ḥāzˌôn חָזֹון vision
וְ wᵊ וְ and
נִכְשָֽׁלוּ׃ niḵšˈālû כשׁל stumble
11:14. et in temporibus illis multi consurgent adversum regem austri filii quoque praevaricatorum populi tui extollentur ut impleant visionem et corruent
And in those times many shall rise up against the king of the south, and the children of prevaricators of thy people shall lift up themselves to fulfil the vision, and they shall fall.
11:14. And in those times, many will rise up against the king of the South. And likewise the sons of the deceivers among your people will extol themselves, so as to fulfill the vision, and they will collapse.
11:14. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. В войне Антиоха с Египтом его сторону приняла некоторая часть палестинских иудеев, забывших оказываемые им Птоломеями благодеяния. Они вышли навстречу Антиоху, соединились с его войсками и помогали им в нападениях на гарнизон, оставленный на иерусалимской горе египетским полководцем Скопой. Но этот союз с сирийским царем не принес иудеям ничего, кроме вреда. Завоевание египетских областей Антиох начал с самой же Палестины, как владения южного царя; взял много городов, подвластных Египту и среди них Иерусалим. Ему не могли противостоять "мышцы юга", - египетские полководцы с отборным войском. Именно Скопа, успевший было завоевать Келе-Сириию, потерпел в 198: г. сильное поражение при Понсале, около истоков Иордана, благодаря чему вся Келе-Сирия и Палестина до Газы снова оказалась в руках Антиоха.
Adam Clarke: Commentary on the Bible - 1831
11:14: 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, Isa 30:18-25, which seemed to intimate that the Jews and the Egyptians should be one people. They now revolted from Ptolemy, and joined Antiochus; and this was the means of contributing greatly to the accomplishment of prophecies that foretold the calamities that should fall upon the Jews.
But they shall fall - For Scopas came with a great army from Ptolemy; and, while Antiochus was engaged in other parts, reduced Coelesyria and Palestine, subdued the Jews, placed guards on the coasts of Jerusalem, and returned with great spoils to Egypt.
Albert Barnes: Notes on the Bible - 1834
11:14: And in those times there shall many stand up against the king of the south - Against the king of Egypt. That is, not only Antiochus the Great, who was always opposed to him, and who was constantly waging war with him, but also others with whom he would be particularly involved, or who would be opposed to him. The reference is especially to Philip, king of Macedon, and to Agathocles, who excited a rebellion against him in Egypt. See Jerome on Dan. 11; Polybius, xv. 20; Lengerke, "in loc.;" and Prideaux, iii. 198. Antiochus and Philip of Macedon entered into an agreement to invade the dominions of Ptolemy Epiphanes, and to divide them between themselves. At the same time a treasonable plot was laid against the life of Ptolemy by Scopas the AEtolian (Polyb. xvii.), who had under his command the army of the Egyptians, and who designed to take advantage of the youth of the king, and seize upon the throne. This project was defeated by the vigilance of Aristomenes, the prime minister. - Prideaux, iii. 181. See also the account of the conspiracy of Agathocles, and his sister Agathoclea, against Ptolemy, when an infant, in Prideaux, iii. 168, seq. These facts fully accord with what is said in the passage before us.
Also the robbers of thy people shall exalt themselves - The angel here turns to Daniel, and states what would be done in these circumstances by his own people - the Jews. It is to be remembered that, in these times, they were alternately under the dominion of the Egyptian and the Syrian monarchs - of Ptolemy and of Antiochus. The principal seat of the wars between Syria and Egypt was Palestine - the border land between them and Judea, therefore, often changed masters. Ptolemy Philopater had subdued Coelo-Syria and Palestine, and Ptolemy Epiphanes came into possession of them when he ascended the throne. But the angel now says that a portion of his people would take occasion, from the weakness of the youthful monarch of Egypt, and the conspiracies in his own kingdom, and the foreign combinations against him, to attempt to throw off his authority, and to become independent. That part of the people who would attempt to do this is designated in the common translation as "the robbers of thy people."
This, however, is scarcely a correct version, and does not properly indicate the persons that would be engaged in the plot. The marginal reading is, "children of robbers." The Latin Vulgate, "filii quoque proevaricatorum populi tui." The Greek renders it οἱ υἱοὶ τῶν λοιμῶν τοῦ λαοῦ σοῦ hoi huioi tō n loimō n tou laou sou - "the sons of the pests of thy people." Lengerke renders it, "the most powerful people of thy nation " - die gewaltsam sten Leute deines Volkes. The Hebrew word (פריץ pâ rı̂ yts) means, properly, "rending, ravenous" - as of wild beasts, Isa 35:9; and then "violent, rapacious; an opressor, robber." - Gesenius, Lexicon The reference here seems to be to the mighty ones of the nation; the chiefs, or rulers - but a name is given them that would properly denote their character for oppression and rapacity.
It would seem - what is indeed probable from the circumstances of the case - that the nation was not only subject to this foreign authority, but that those who were placed over it, under that foreign authority, and who were probably mainly of their own people, were also themselves tyrannical and oppressive in their character. These subordinate rulers, however, preferred the authority of Antiochus to that of Ptolemy, and on the occasion of his return from the conquests of Coelo-Syria and Samaria, they met him, and professed submission to him. - Josephus, "Ant." b. xii. ch. iii. Section 3. "The Jews," says Josephus, "of their own accord, went over to him, and received him into the city (Jerusalem), and gave plentiful provision to his army, and to his elephants, and readily assisted him when he besieged the garrison which was in the citadel of Jerusalem." On this occasion, Josephus says that Antiochus bestowed many favors on the Jews; wrote letters to the generals of his armies commending their conduct; published a decree respecting the piety of the Jewish people, and sent an epistle to Ptolemy, stating what he had done for them, and what he desired should be further done. See these statments and letters in Josephus, "ut supra."
To establish the vision - That is, to bring to pass what is seen in the vision, and what had been predicted in regard to the Hebrew people. Their conduct in this matter shall have an important bearing on the fulfillment of the prophecy pertaining to that people - shall be one of the links in the chain of events securing its accomplishment. The angel does not say that it was a part of their "design" to "establish the vision," but that that would be the "result" of what they did. No doubt their conduct in this matter had a great influence on the series of events that contributed to the accomplishment of that prediction. Lengerke supposes that the "vision" here refers to that spoken of in Dan 9:24.
But they shall fall - They shall not succeed in the object which they have in view. Their conduct in the affair will indeed promote the fulfillment of the "vision," but it will not secure the ends which "they" have in view - perhaps their own aggrandizement; or the favor of Antiochus toward themselves; or the permanent separation of the nation from the Egyptian rule, or the hope that their country might become independent altogether. As a matter of fact, Antiochus subsequently, on his return from Egypt (198 b. c.), took Jerusalem, and killed many of the party of Ptolemy, who had given themselves up to him, though he showed particular favor to those who had adhered to the observance of their own law, and could not be pRev_ailed on by the king of Egypt to apostatize from it. - Prideaux, iii. 198; Jos. "Ant." b. xii. ch. v. Section 3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: robbers of thy people: Heb. children of robbers
exalt: Act 4:25-28; Rev 17:17
Geneva 1599
11:14 And in those times there shall (c) many stand up against the king of the south: also the robbers of thy (d) people shall exalt themselves to establish the vision; but they shall fall.
(c) For not only Antaiochus came against him, but also Philip King of Macedonia, and these two brought great power with them.
(d) For under Onies, who falsely alleged that place of (Is 19:19), certain of the Jews retired with him into Egypt to fulfil this prophecy: also the angel shows that all these troubles which are in the Church, are by the providence and counsel of God.
John Gill
11:14 And in those times there shall many stand up against the king of the south,.... The king of Egypt, Ptolemy Epiphanes being a minor; and while he was such, Antiochus king of Syria, and Philip king of Macedon, joined in alliance together, as before observed, to seize upon his kingdom, and divide it between them; and accordingly Antiochus began the war in Coelesyria and Phoenicia, and Philip went against Egypt and Samos, or Caria, according to Polybius (q). Agathocles and Agathoclea, favourites of the former king of Egypt, laid a scheme of taking the regency into their hands during the minority of the young king; and these, being persons of dissolute lives, were hated by the Egyptians, which caused insurrections and seditions among themselves; and Scopas, a principal general in the army of the king of Egypt, formed a design of taking the government to himself:
also the robbers of thy people shall exalt themselves to establish the vision: this is directed to the Prophet Daniel, and respects the Jews his countrymen, at least some of them, refractory persons that broke through all laws of God and men; seditious men, disturbers of the public peace, and who lived upon the spoil and plunder of others; these either took the advantage of the disturbances in Egypt, and went thither, and plundered what they could, in a bold and audacious manner, and so helped to fulfil this prophecy; or during the troubles in their own land, through the kings of Egypt and Syria, took the opportunity of committing thefts and robberies in a very daring manner, whereby they brought upon them those evils threatened in the law to such persons; and particularly when the Egyptians prevailed, they sided with them against Antiochus, especially such who apostatized from their religion to please the king of Egypt; but were afterwards punished by Antiochus, as it follows:
but they shall fall: be cut off and destroyed, as those apostates that were of Ptolemy's party were by Antiochus, when he invaded Judea, and became master of Jerusalem; see third Maccabees chapter one. Some understand this of the apostate Jews, who fled with Onias the high priest to Egypt, and were there honourably received by Ptolemy, and obtained leave to build a temple there, under pretence of fulfilling the vision or prophecy in Is 19:19, which continued many years to the times of the Romans, by whom it was destroyed; but this does not agree with the reign of this king of Egypt; for it was in the times of Ptolemy Philometor that this affair happened, as Josephus (r) relates. Sir Isaac Newton interprets it of the Samaritans (s).
(q) Hist. l. 3. in initio. (r) Antiqu. l. 13. c. 3. sect. 1. (s) Vid. Joseph. Antiqu. l. 12. c. 4. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
11:14 many stand up against the king of the south--Philip, king of Macedon, and rebels in Egypt itself, combined with Antiochus against Ptolemy.
robbers of thy people--that is, factious men of the Jews shall exalt themselves, so as to revolt from Ptolemy, and join themselves to Antiochus; the Jews helped Antiochus army with provisions, when on his return from Egypt he besieged the Egyptian garrison left in Jerusalem [JOSEPHUS, Antiquities, 12:3.3].
to establish the vision--Those turbulent Jews unconsciously shall help to fulfil the purpose of God, as to the trials which await Judea, according to this vision.
but they shall fall--Though helping to fulfil the vision, they shall fail in their aim, of making Judea independent.
11:1511:15: Եւ մտցէ թագաւորն հարաւոյ, եւ կուտեսցէ հող՝ եւ առցէ զքաղաքս ամուրս. եւ բազուկք արքային ոչ հաստատեսցին. եւ յարիցեն ընտրեալք նորա, եւ ո՛չ իցէ զօրութիւն կալոյ[12254]։ [12254] Ոմանք յաւելուածով ունին. Եւ բազուկք արքային հարաւոյ հաստատեսցին։
15 Հարաւի թագաւորը պիտի մտնի, հողապատնէշ պիտի բարձրացնի եւ պիտի գրաւի ամուր քաղաքներ, բայց հարաւի թագաւորի բազուկները չեն դիմանալու. նրա ընտրեալները պիտի ապստամբեն, եւ նա ուժ չի ունենալու դիմադրելու նրանց.
15 Հիւսիսի թագաւորը պիտի գայ ու հողաբլուրներ պիտի կանգնեցնէ ու պարսպապատ քաղաքները պիտի առնէ եւ հարաւի թագաւորին բազուկները ու անոր ընտրեալները պիտի տկարանան, ո՛չ ալ դիմանալու ոյժ պիտի ունենան։
Եւ մտցէ թագաւորն [201]հարաւոյ, եւ կուտեսցէ հող, եւ առցէ զքաղաքս ամուրս. եւ բազուկք արքային ոչ հաստատեսցին. եւ [202]յարիցեն ընտրեալք`` նորա, եւ ոչ իցէ զօրութիւն կալոյ:

11:15: Եւ մտցէ թագաւորն հարաւոյ, եւ կուտեսցէ հող՝ եւ առցէ զքաղաքս ամուրս. եւ բազուկք արքային ոչ հաստատեսցին. եւ յարիցեն ընտրեալք նորա, եւ ո՛չ իցէ զօրութիւն կալոյ[12254]։
[12254] Ոմանք յաւելուածով ունին. Եւ բազուկք արքային հարաւոյ հաստատեսցին։
15 Հարաւի թագաւորը պիտի մտնի, հողապատնէշ պիտի բարձրացնի եւ պիտի գրաւի ամուր քաղաքներ, բայց հարաւի թագաւորի բազուկները չեն դիմանալու. նրա ընտրեալները պիտի ապստամբեն, եւ նա ուժ չի ունենալու դիմադրելու նրանց.
15 Հիւսիսի թագաւորը պիտի գայ ու հողաբլուրներ պիտի կանգնեցնէ ու պարսպապատ քաղաքները պիտի առնէ եւ հարաւի թագաւորին բազուկները ու անոր ընտրեալները պիտի տկարանան, ո՛չ ալ դիմանալու ոյժ պիտի ունենան։
zohrab-1805▾ eastern-1994▾ western am▾
11:1511:15 И придет царь северный, устроит вал и овладеет укрепленным городом, и не устоят мышцы юга, ни отборное войско его; недостанет силы противостоять.
11:15 καὶ και and; even ἐπελεύσεται επερχομαι come on / against βασιλεὺς βασιλευς monarch; king βορρᾶ βορρας north wind καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return τὰ ο the δόρατα δορυ he; him καὶ και and; even λήψεται λαμβανω take; get τὴν ο the πόλιν πολις city τὴν ο the ὀχυράν οχυρος and; even οἱ ο the βραχίονες βραχιων arm βασιλέως βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos στήσονται ιστημι stand; establish μετὰ μετα with; amid τῶν ο the δυναστῶν δυναστης dynasty; dynast αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be αὐτῷ αυτος he; him ἰσχὺς ισχυς force εἰς εις into; for τὸ ο the ἀντιστῆναι ανθιστημι resist αὐτῷ αυτος he; him
11:15 וְ wᵊ וְ and יָבֹא֙ yāvˌō בוא come מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the צָּפֹ֔ון ṣṣāfˈôn צָפֹון north וְ wᵊ וְ and יִשְׁפֹּךְ֙ yišpōḵ שׁפך pour סֹֽולֲלָ֔ה sˈôlᵃlˈā סֹלֲלָה rampart וְ wᵊ וְ and לָכַ֖ד lāḵˌaḏ לכד seize עִ֣יר ʕˈîr עִיר town מִבְצָרֹ֑ות mivṣārˈôṯ מִבְצָר fortification וּ û וְ and זְרֹעֹ֤ות zᵊrōʕˈôṯ זְרֹועַ arm הַ ha הַ the נֶּ֨גֶב֙ nnˈeḡev נֶגֶב south לֹ֣א lˈō לֹא not יַעֲמֹ֔דוּ yaʕᵃmˈōḏû עמד stand וְ wᵊ וְ and עַם֙ ʕˌam עַם people מִבְחָרָ֔יו mivḥārˈāʸw מִבְחָר choice וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] כֹּ֖חַ kˌōₐḥ כֹּחַ strength לַ la לְ to עֲמֹֽד׃ ʕᵃmˈōḏ עמד stand
11:15. et veniet rex aquilonis et conportabit aggerem et capiet urbes munitissimas et brachia austri non sustinebunt et consurgent electi eius ad resistendum et non erit fortitudoAnd the king of the north shall come, and shall cast up a mount, and shall take the best fenced citits: and the arms of the south shall not withstand, and his chosen ones shall rise up to resist, and they shall not have strength.
15. So the king of the north shall come, and cast up a mount, and take a well fenced city: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.
11:15. And the king of the North will arrive and will transport siege works, and he will seize the most fortified cities. And the arms of the South will not withstand him, and his elect will rise up to resist, but the strength will not.
11:15. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither [shall there be any] strength to withstand.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither [shall there be any] strength to withstand:

11:15 И придет царь северный, устроит вал и овладеет укрепленным городом, и не устоят мышцы юга, ни отборное войско его; недостанет силы противостоять.
11:15
καὶ και and; even
ἐπελεύσεται επερχομαι come on / against
βασιλεὺς βασιλευς monarch; king
βορρᾶ βορρας north wind
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
τὰ ο the
δόρατα δορυ he; him
καὶ και and; even
λήψεται λαμβανω take; get
τὴν ο the
πόλιν πολις city
τὴν ο the
ὀχυράν οχυρος and; even
οἱ ο the
βραχίονες βραχιων arm
βασιλέως βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
στήσονται ιστημι stand; establish
μετὰ μετα with; amid
τῶν ο the
δυναστῶν δυναστης dynasty; dynast
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
αὐτῷ αυτος he; him
ἰσχὺς ισχυς force
εἰς εις into; for
τὸ ο the
ἀντιστῆναι ανθιστημι resist
αὐτῷ αυτος he; him
11:15
וְ wᵊ וְ and
יָבֹא֙ yāvˌō בוא come
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
צָּפֹ֔ון ṣṣāfˈôn צָפֹון north
וְ wᵊ וְ and
יִשְׁפֹּךְ֙ yišpōḵ שׁפך pour
סֹֽולֲלָ֔ה sˈôlᵃlˈā סֹלֲלָה rampart
וְ wᵊ וְ and
לָכַ֖ד lāḵˌaḏ לכד seize
עִ֣יר ʕˈîr עִיר town
מִבְצָרֹ֑ות mivṣārˈôṯ מִבְצָר fortification
וּ û וְ and
זְרֹעֹ֤ות zᵊrōʕˈôṯ זְרֹועַ arm
הַ ha הַ the
נֶּ֨גֶב֙ nnˈeḡev נֶגֶב south
לֹ֣א lˈō לֹא not
יַעֲמֹ֔דוּ yaʕᵃmˈōḏû עמד stand
וְ wᵊ וְ and
עַם֙ ʕˌam עַם people
מִבְחָרָ֔יו mivḥārˈāʸw מִבְחָר choice
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
כֹּ֖חַ kˌōₐḥ כֹּחַ strength
לַ la לְ to
עֲמֹֽד׃ ʕᵃmˈōḏ עמד stand
11:15. et veniet rex aquilonis et conportabit aggerem et capiet urbes munitissimas et brachia austri non sustinebunt et consurgent electi eius ad resistendum et non erit fortitudo
And the king of the north shall come, and shall cast up a mount, and shall take the best fenced citits: and the arms of the south shall not withstand, and his chosen ones shall rise up to resist, and they shall not have strength.
11:15. And the king of the North will arrive and will transport siege works, and he will seize the most fortified cities. And the arms of the South will not withstand him, and his elect will rise up to resist, but the strength will not.
11:15. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither [shall there be any] strength to withstand.
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Adam Clarke: Commentary on the Bible - 1831
11:15: So the king of the north - Antiochus came to recover Judea. Scopas was sent by Ptolemy to oppose him; but he was defeated near the fountains of Jordan, and was obliged to take refuge in Sidon with ten thousand men. Antiochus pursued and besieged him; and he was obliged by famine to surrender at discretion, and their lives only were spared. Antiochus afterwards besieged several of the fenced cities, and took them; in short, carried all before him; so that the king of the south, Ptolemy, and his chosen people, his ablest generals, were not able to oppose him.
Albert Barnes: Notes on the Bible - 1834
11:15: So the king of the north - Antiochus the Great.
Shall come - Shall come again into these provinces. This occurred after he had vanquished the army of the Egyptians at Paneas. He then took Sidon and Patara, and made himself master of the whole country. - Prideaux, iii. 198. This happened 198 b. c. Scopas, a general of Ptolemy, had been sent by him into Coelo-Syria and Palestine, with a view of subjecting those countries again to Egyptian rule. He was met by Antiochus at Paneas, near the sources of the Jordan, and defeated, and fled with ten thousand men to Sidon, where he fortified himself, but from where he was expelled by Antiochus.
And cast up a mount - A fortification. That is, he shall so entrench himself that he cannot be dislodged. The reference does not seem to be to any particular fortification, but to the general fact that he would so entrench or fortify himself that he would make his conquests secure.
And take the most fenced cities - Margin, "city of munitions" Hebrew, "city of fortifications." The singular is used here in a collective sense; or perhaps there is allusion particularly to Sidon, where Scopas entrenched himself, making it as strong as possible.
And the arms of the south shall not withstand - Shall not be able to resist him, or to dislodge him. The power of the Egyptian forces shall not be sufficient to remove him from his entrenchments. The Hebrew is, "shall not stand;" that is, shall not stand against him, or maintain their position in his advances. The word "arms" (זרעות zero‛ ô th) is used here in the sense of "heroes, warriors, commanders," as in Eze 30:22, Eze 30:24-25.
Neither his chosen people - Margin, "the people of his choices." Those whom he had selected or chosen to carry on the war - referring, perhaps, to the fact that he would deem it necessary to employ picked men, or to send the choicest of his forces in order to withstand Antiochus. Such an occurrence is in every way probable. To illustrate this, it is only necessary to say that the Egyptians sent three of their most distin. guished generals, with a select army, to deliver Sidon - Eropus, Menocles, and Damoxenus. - Lengerke, in loc.
Neither shall there be any stregnth to withstand - No forces which the Egyptians can employ. In other words, Antiochus would carry all before him. This is in strict accordance with the history. When Scopas was defeated by Antiochus at Paneas, near the sources of the Jordan, he fled and entrenched himself in Sidon. There he was followed and besieged by Antiochus. The king of Egypt sent the three generals above named, with a choice army, to endeavor to deliver Scopas, but they were unable. Scopas was obliged to surrender, in consequence of famine, and the chosen forces returned to Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: cast up: Jer 5:10, Jer 6:6, Jer 33:4, Jer 52:4; Eze 17:17
most fenced cities: Heb. city of munitions, After fourteen years, Ptolemy Philopater having been succeeded by Ptolemy Epiphanes, then a minor, Antiochus raised a greater army than before, and having defeated his best troops under Scopas, recovered possession of Caelo-Syria and Palestine, with all their fortified cities.
shall not: Dan 11:6, Dan 8:7; Jos 1:5; Pro 21:30, Pro 21:31
his chosen people: Heb. the people of his choices
Geneva 1599
11:15 So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall (e) not withstand, neither his chosen people, neither [shall there be any] strength to withstand.
(e) The Egyptians were not able to resist Stopas, Antiochus' captain.
John Gill
11:15 So the king of the north shall come, and cast up a mount, and take the most fenced cities,.... That is, Antiochus the great, king of Syria, should come into Coelesyria and Phoenicia, which was the part of the kingdom of Egypt he was to have by the league with Philip king of Macedon; and this is a prophecy of his expedition into those parts, and the success of it. Scopas, a general of Ptolemy, being sent by him into Coelesyria, had took many of the cities of it, and the land of Judea; but Antiochus, coming into those parts with his army, beat Scopas at the fountains of Jordan, and destroyed great part of his forces, and retook the cities of Coelesyria that Scopas had made himself master of, and subdued Samaria; upon which the Jews voluntarily submitted to him, and received him into their city, as Josephus (t) relates; and Polybius (u), as quoted by him, says, that Scopas being conquered by Antiochus, he took Batanea, Samaria, Abila, and Godara, and that the Jews in a little time surrendered to him; and so Livy says (w), that Antiochus reduced all the cities that Ptolemy had in Coelesyria into subjection to him; and these are the most fenced cities pointed at in this prophecy, against which the king of Syria cast up mounts, in order to take them; or placed battering engines before them, as the word also signifies, as Kimchi observes (x), by which stones were cast into the besieged cities:
and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand; all the forces of the king of Egypt mustered together would not be able to withstand the power of Antiochus, who would, as he did, carry all before him; not their most powerful armies, nor most courageous generals, nor valiant soldiers, the choicest of them, nor any auxiliaries called in to their assistance; for when Scopas was beaten by Antiochus at Jordan, he fled to Sidon with ten thousand soldiers, where he was shut up in a close siege; and though Ptolemy sent his famous and choicest commanders to his relief, Eropus, Menocles, and Damoxenus, as Jerome relates; yet they were not able to raise the siege, but by famine were forced to surrender; and he and his men were dismissed naked.
(t) Antiqu. l. 12. c. 3. sect. 3. (u) Histor. l. 16. apud Joseph. ib. (w) Hist. l. 33. (x) Sepher Shorash. rad.
Robert Jamieson, A. R. Fausset and David Brown
11:15 king of . . . north--Antiochus the Great.
take . . . fenced cities--Scopas, the Egyptian general, met Antiochus at Paneas, near the sources of the Jordan, and was defeated, and fled to Sidon, a strongly "fenced city," where he was forced to surrender.
chosen people--Egypt's choicest army was sent under Eropus, Menocles, and Damoxenus, to deliver Scopas, but in vain [JEROME].
11:1611:16: Եւ արասցէ ՚ի մտանելն իւրում առ նա զկամս իւր. եւ ո՛չ ոք իցէ որ ունիցի զդէմ նորա. եւ կացցէ յերկրին Սաբիմայ, եւ վախճանեսցի ՚ի ձեռս նորա[12255]։ [12255] Ոմանք. Կացցէ յերկրին Սաբայիմ։ Ուր Ոսկան. Սաբիրայ։
16 եւ նա, ով կը մտնի նրա մօտ, կը կատարի նրա կամքը, եւ ոչ մէկը չի լինի, որ կանգնի նրա դէմ: Նա պիտի մնայ Սաբիմի երկրում, եւ երկիրը պիտի տառապի նրա ձեռքից:
16 Անոր վրայ եկողը իր ուզածին պէս պիտի ընէ։ Անոր առջեւ դէմ դնող պիտի չըլլայ։ Փառաւոր երկրին մէջ պիտի կենայ եւ իր ձեռքով պիտի աւերէ։
Եւ [203]արասցէ ի մտանելն իւրում առ նա`` զկամս իւր, եւ ոչ ոք իցէ որ ունիցի զդէմ նորա. եւ կացցէ յերկրին [204]Սաբիմայ, եւ վախճանեսցի ի ձեռս նորա:

11:16: Եւ արասցէ ՚ի մտանելն իւրում առ նա զկամս իւր. եւ ո՛չ ոք իցէ որ ունիցի զդէմ նորա. եւ կացցէ յերկրին Սաբիմայ, եւ վախճանեսցի ՚ի ձեռս նորա[12255]։
[12255] Ոմանք. Կացցէ յերկրին Սաբայիմ։ Ուր Ոսկան. Սաբիրայ։
16 եւ նա, ով կը մտնի նրա մօտ, կը կատարի նրա կամքը, եւ ոչ մէկը չի լինի, որ կանգնի նրա դէմ: Նա պիտի մնայ Սաբիմի երկրում, եւ երկիրը պիտի տառապի նրա ձեռքից:
16 Անոր վրայ եկողը իր ուզածին պէս պիտի ընէ։ Անոր առջեւ դէմ դնող պիտի չըլլայ։ Փառաւոր երկրին մէջ պիտի կենայ եւ իր ձեռքով պիտի աւերէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1611:16 И кто выйдет к нему, будет действовать по воле его, и никто не устоит перед ним; и на славной земле поставит стан свой, и она пострадает от руки его.
11:16 καὶ και and; even ποιήσει ποιεω do; make ὁ ο the εἰσπορευόμενος εισπορευομαι intrude; travel into ἐπ᾿ επι in; on αὐτὸν αυτος he; him κατὰ κατα down; by τὸ ο the θέλημα θελημα determination; will αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the ἀνθεστηκὼς ανθιστημι resist ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him καὶ και and; even στήσεται ιστημι stand; establish ἐν εν in τῇ ο the χώρᾳ χωρα territory; estate καὶ και and; even ἐπιτελεσθήσεται επιτελεω finish off; perform πάντα πας all; every ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him
11:16 וְ wᵊ וְ and יַ֨עַשׂ yˌaʕaś עשׂה make הַ ha הַ the בָּ֤א bbˈā בוא come אֵלָיו֙ ʔēlāʸw אֶל to כִּ ki כְּ as רְצֹונֹ֔ו rᵊṣônˈô רָצֹון pleasure וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] עֹומֵ֖ד ʕômˌēḏ עמד stand לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and יַעֲמֹ֥ד yaʕᵃmˌōḏ עמד stand בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth הַ ha הַ the צְּבִ֖י ṣṣᵊvˌî צְבִי beauty וְ wᵊ וְ and כָלָ֥ה ḵālˌā כָּלָה destruction בְ vᵊ בְּ in יָדֹֽו׃ yāḏˈô יָד hand
11:16. et faciet veniens super eum iuxta placitum suum et non erit qui stet contra faciem eius et stabit in terra inclita et consumetur in manu eiusAnd he shall come upon him, and do according to his pleasure, and there shall be none to stand against his face: and he shall stand in the glorious land, and it shall be consumed by his hand.
16. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, and in his hand shall be destruction.
11:16. And when he arrives, he will do just as he pleases, and there will be none who stand against his face. And he will stand in the illustrious land, and it will be consumed by his hand.
11:16. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed:

11:16 И кто выйдет к нему, будет действовать по воле его, и никто не устоит перед ним; и на славной земле поставит стан свой, и она пострадает от руки его.
11:16
καὶ και and; even
ποιήσει ποιεω do; make
ο the
εἰσπορευόμενος εισπορευομαι intrude; travel into
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
κατὰ κατα down; by
τὸ ο the
θέλημα θελημα determination; will
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
ἀνθεστηκὼς ανθιστημι resist
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
καὶ και and; even
στήσεται ιστημι stand; establish
ἐν εν in
τῇ ο the
χώρᾳ χωρα territory; estate
καὶ και and; even
ἐπιτελεσθήσεται επιτελεω finish off; perform
πάντα πας all; every
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτοῦ αυτος he; him
11:16
וְ wᵊ וְ and
יַ֨עַשׂ yˌaʕaś עשׂה make
הַ ha הַ the
בָּ֤א bbˈā בוא come
אֵלָיו֙ ʔēlāʸw אֶל to
כִּ ki כְּ as
רְצֹונֹ֔ו rᵊṣônˈô רָצֹון pleasure
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
עֹומֵ֖ד ʕômˌēḏ עמד stand
לְ lᵊ לְ to
פָנָ֑יו fānˈāʸw פָּנֶה face
וְ wᵊ וְ and
יַעֲמֹ֥ד yaʕᵃmˌōḏ עמד stand
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
הַ ha הַ the
צְּבִ֖י ṣṣᵊvˌî צְבִי beauty
וְ wᵊ וְ and
כָלָ֥ה ḵālˌā כָּלָה destruction
בְ vᵊ בְּ in
יָדֹֽו׃ yāḏˈô יָד hand
11:16. et faciet veniens super eum iuxta placitum suum et non erit qui stet contra faciem eius et stabit in terra inclita et consumetur in manu eius
And he shall come upon him, and do according to his pleasure, and there shall be none to stand against his face: and he shall stand in the glorious land, and it shall be consumed by his hand.
11:16. And when he arrives, he will do just as he pleases, and there will be none who stand against his face. And he will stand in the illustrious land, and it will be consumed by his hand.
11:16. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed.
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Adam Clarke: Commentary on the Bible - 1831
11:16: He shall stand in the glorious land - Judea. For he reduced Palestine; and the Jews supplied him with provisions, and assisted him to reduce the garrison that Scopas had left in the citadel of Jerusalem.
Which by his hand shall be consumed - Or, which shall be perfected in his hand. For Antiochus showed the Jews great favor: he brought back those that were dispersed, and reestablished them in the land; freed the priests and Levites from all tribute, etc.
Albert Barnes: Notes on the Bible - 1834
11:16: But he that cometh against him shall do according to his own will - That is, Antiochus, who "came against" Scopas, the Egyptian general, sent out by Ptolemy. The idea is, that Antiochus would be entirely successful in the countries of Coelo-Syria and Palestine. As a matter of fact, as stated above, he drove Scopas out of those regions, and compelled him to take refuge in Sidon, and then besieged him, and compelled him to surrender.
And none shall stand before him - That is, neither the forces that Scopas had under his command, nor the choice and select armies sent out from Egypt for his rescue, under Eropus, Menocles, and Damoxenus.
And he shall stand in the glorious land - Margin, "the land of ornament," or, "goodly land." The Hebrew word צבי tsebı̂ y means, properly, "splendor, beauty," and was given to the holy land, or Palestine, on account of its beauty, as being a land of beauty or fertility. Compare Eze 20:6, Eze 20:15; Eze 26:12; Jer 3:19, and Dan 11:45. The meaning here is, that he would obtain possession of the land of Israel, and that no one would be able to stand against him. By the defeat of Scopas, and of the forces sent to aid him when entrenched in Sidon, this was accomplished.
Which by his hand shall be consumed - As would be natural when his invading army should pass through it. The angel does not seem to refer to any "wanton." destruction of the land, but only to what would necessarily occur in its invasion, and in securing provision for the wants of an army. As a matter of fact, Antiochus did many things to conciliate the favor of the Jews, and granted to them many privileges. See Josephus, "Ant." b. xii. ch. iii. Section 3. But, according to Josephus, these favors were granted subsequently to the wars with Scopas, and as a compensation for the injuries which their country had suffered in the wars which had been waged between him and Scopas within their borders. The following language of Josephus respecting the effect of these wars will justify and explain what is here said by the angel: "Now it happened that, in the reign of Antiochus the Great, who ruled over all Asia, the Jews, as well as the inhabitants of Coelo-Syria, suffered greatly, and their land was sorely harassed, for while he was at war with Ptolemy Philopater, and with his son who was called "Epiphanes," it fell out that these nations were equally sufferers, both when he was beaten, and when he beat the others; so that they were like to a ship in a storm, which is tossed by the waves on both sides; and just thus were they in their situation in the middle between Antiochus' prosperity and its change to adversity." - "Ant." b. xii. ch. iii. Section 3.
When Antiochus was successful against Scopas, however, the Jews "went over to him," says Josephus, "of their own accord," and received him into Jerusalem; and as a consequence of the aid which they rendered him, he granted them the favors and privileges mentioned by Josephus. The immediate consequence of the wars, however, was extended desolation; and it is this to which the passage before us refers. Lengerke, however, supposes that the meaning of the passage is, that the whole land would be subdued under him. The Hebrew word rendered "shall be consumed" - כלה kâ lâ h - means, properly, "to be completed, finished, closed;" then to be "consumed, wasted, spent, destroyed;" Gen 21:15; Kg1 17:16; Jer 16:4; Eze 5:13. The destruction caused by invading and conflicting armies in a land would answer to all that is properly implied in the use of the word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: shall do: Dan 11:3, Dan 11:36, Dan 8:4, Dan 8:7
glorious land: or, goodly land, Dan 11:41, Dan 11:45, Dan 8:9; Isa 8:8, Heb. land of ornament, Jer 3:19 *marg.
Carl Friedrich Keil and Franz Delitzsch
11:16
The Further Undertakings of the King of the North - Dan 11:16-19
Having penetrated into the kingdom of the south, he shall act there according to his own pleasure, without any one being able to withstand him; just as before this the king of the south did in the kingdom of the north (Dan 11:7). With ויעשׂ the jussive appears instead of the future - cf. וישׂם, יתּן (Dan 11:17), ישׁב (Dan 11:18 and Dan 11:19) - to show that the further actions and undertakings of the king of the north are carried on under the divine decree. אליו הבּא is he that comes into the land of the south, the king of the north (Dan 11:14, Dan 11:15). Having reached the height of victory, he falls under the dominion of pride and haughtiness, by which he hastens on his ruin and overthrow. After he has subdued the kingdom of the southern king, he will go into the land of beauty, i.e., into the Holy Land (with reference to הצּבי ארץ, Dan 8:9). בּידו וכלה, and destruction is in his hand (an explanatory clause), כלה being here not a verb, but a substantive. Only this meaning of כלה is verbally established, see under Dan 9:27, but not the meaning attributed to the word, from the unsuitable introduction of historical events, accomplishing, perfection, according to which Hv., v. Leng., Maur., and Kliefoth translate the clause: and it (the Holy Land) is wholly given into his hand. כלה means finishing, conclusion, only in the sense of destruction, also in 2Chron 12:2 and Ezek 13:13. For the use of בּידו of spiritual things which one intends or aims at, cf. Job 11:14, Isa. 54:20. The destruction, however, refers not to the Egyptians (Hitzig), but to the Holy Land, in which violent (rapacious) people (Dan 11:14) make common cause with the heathen king, and thereby put arms into his hands by which he may destroy the land.
Geneva 1599
11:16 But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the (f) glorious land, which by his hand shall be consumed.
(f) He shows that he will not only afflict the Egyptians, but also the Jews, and will enter into their country, of which he admonished them before, that they may know that all these things came by God's providence.
John Gill
11:16 But he that cometh against him shall do according to his own will, and none shall stand before him,.... Antiochus the great, who came against Ptolemy king of Egypt, would do in those parts where he came as he pleased; take cities, and dispose of them at his pleasure; the army of the king of Egypt not being able to oppose him, and stop his conquests in Coelesyria and Phoenicia; nor should they hinder his entrance into Judea:
and he shall stand in the glorious land; Judea, so called, not only because of its fertility, but chiefly because of the worship of God in it; here Antiochus stood as a victorious conqueror; the Jews readily submitting to him, and received him into their city, and assisted him in reducing the castle where Scopas had placed a garrison of soldiers:
which by his hand shall be consumed; by his numerous army, and the foraging of his soldiers, eating up and destroying the fruits of the earth wherever they came; otherwise the land of Judea, and the inhabitants of it, were not consumed and destroyed by him at this time; but rather brought into more flourishing circumstances, having many favours and privileges bestowed on them by him, on account of the respect they showed him; for, on his coming to Jerusalem, the priests and elders went out to meet him, and gladly received him and his army, and furnished him with horses and elephants, and helped him in reducing the garrison Scopas had left (y), as before observed: hence some render the words, "which by his hand was perfected" (z); restored to perfect peace and prosperity, which had been for some years harassed and distressed by the Egyptians and Syrians, in their turns being masters of it; the elders, priests, and Levites, he freed from tribute, gave them leave to live according to their own laws, granted them cattle and other things for sacrifice, and wood for the repairing and perfecting of their temple. The letters he wrote on this account are to be seen in Josephus (a).
(y) Josephus, ut supra. (Antiqu. l. 12. c. 3. sect. 3.) (z) "et perficietur per eum", Grotius. (a) Josephus, ut supra. (Antiqu. l. 12. c. 3. sect. 3.)
John Wesley
11:16 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.
Robert Jamieson, A. R. Fausset and David Brown
11:16 he that cometh against him--Antiochus coming against Ptolemy Epiphanes.
glorious land--Judea (Dan 11:41, Dan 11:45; Dan 8:9; Ezek 20:6, Ezek 20:15).
by his hand shall be consumed--literally, "perfected," that is, completely brought under his sway. JOSEPHUS [Antiquities, 12:3.3] shows that the meaning is not, that the Jews should be utterly consumed: for Antiochus favored them for taking his part against Ptolemy, but that their land should be subjected to him [LENGKERKE]. GROTIUS translates, "shall be perfected by him," that is, shall flourish under him. English Version gives a good sense; namely, that Judea was much "consumed" or "desolated" by being the arena of conflict between the combatants, Syria and Egypt. TREGELLES refers (Dan 11:14), "robbers of thy people," to the Gentiles, once oppressors, attempting to restore the Jews to their land by mere human effort, whereas this is to be effected only by divine interposition: their attempt is frustrated (Dan 11:16) by the wilful king, who makes Judea the scene of his military operations.
11:1711:17: Եւ դիցէ զերեսս իւր մտանել զօրութեամբ իւրով յամենայն թագաւորութիւնս նորա, եւ զամենայն ուղղութիւնս առնիցէ ընդ նմա. եւ զդուստր կանանց տացէ նմա յապականութիւն. եւ մի՛ յամրասցի, եւ մի՛ եղիցի նա նորա։
17 Նա պիտի մտադրուի իր ուժով մտնելու նրա ամբողջ թագաւորութեան մէջ եւ իբր թէ ուղիղ մտքով պիտի անի ամէն ինչ նրա հետ: Երկիրն աւերելու դիտաւորութեամբ իր կանանց դուստրը պիտի տայ նրան, բայց այդ խարդաւանքը չի յաջողուելու նրան.
17 Պիտի դառնայ իր թագաւորութեան բոլոր ուժովը, խաղաղութեան պայմանները պիտի բերէ եւ հաստատէ զանոնք, կիներուն աղջիկը անոր պիտի տայ, որպէս զի կործանէ թագաւորութիւնը, բայց անոր հետ պիտի չկենայ կամ բան մը պիտի չշահի։
Եւ դիցէ զերեսս իւր մտանել [205]զօրութեամբ իւրով յամենայն թագաւորութիւնս նորա, եւ զամենայն ուղղութիւնս առնիցէ ընդ նմա``. եւ զդուստր կանանց տացէ նմա յապականութիւն, եւ մի՛ [206]յամրասցի, եւ մի՛ եղիցի նա նորա:

11:17: Եւ դիցէ զերեսս իւր մտանել զօրութեամբ իւրով յամենայն թագաւորութիւնս նորա, եւ զամենայն ուղղութիւնս առնիցէ ընդ նմա. եւ զդուստր կանանց տացէ նմա յապականութիւն. եւ մի՛ յամրասցի, եւ մի՛ եղիցի նա նորա։
17 Նա պիտի մտադրուի իր ուժով մտնելու նրա ամբողջ թագաւորութեան մէջ եւ իբր թէ ուղիղ մտքով պիտի անի ամէն ինչ նրա հետ: Երկիրն աւերելու դիտաւորութեամբ իր կանանց դուստրը պիտի տայ նրան, բայց այդ խարդաւանքը չի յաջողուելու նրան.
17 Պիտի դառնայ իր թագաւորութեան բոլոր ուժովը, խաղաղութեան պայմանները պիտի բերէ եւ հաստատէ զանոնք, կիներուն աղջիկը անոր պիտի տայ, որպէս զի կործանէ թագաւորութիւնը, բայց անոր հետ պիտի չկենայ կամ բան մը պիտի չշահի։
zohrab-1805▾ eastern-1994▾ western am▾
11:1711:17 И вознамерится войти со всеми силами царства своего, и праведные с ним, и совершит это; и дочь жен отдаст ему, на погибель ее, но этот замысел не состоится, и ему не будет пользы из того.
11:17 καὶ και and; even δώσει διδωμι give; deposit τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐπελθεῖν επερχομαι come on / against βίᾳ βια violence πᾶν πας all; every τὸ ο the ἔργον εργον work αὐτοῦ αυτος he; him καὶ και and; even συνθήκας συνθηκη with; amid αὐτοῦ αυτος he; him ποιήσεται ποιεω do; make καὶ και and; even θυγατέρα θυγατηρ daughter ἀνθρώπου ανθρωπος person; human δώσει διδωμι give; deposit αὐτῷ αυτος he; him εἰς εις into; for τὸ ο the φθεῖραι φθειρω corrupt αὐτήν αυτος he; him καὶ και and; even οὐ ου not πείσεται πειθω persuade καὶ και and; even οὐκ ου not ἔσται ειμι be
11:17 וְ wᵊ וְ and יָשֵׂ֣ם׀ yāśˈēm שׂים put פָּ֠נָיו pānāʸw פָּנֶה face לָ lā לְ to בֹ֞וא vˈô בוא come בְּ bᵊ בְּ in תֹ֧קֶף ṯˈōqef תֹּקֶף power כָּל־ kol- כֹּל whole מַלְכוּתֹ֛ו malᵊḵûṯˈô מַלְכוּת kingship וִ wi וְ and ישָׁרִ֥ים yšārˌîm יָשָׁר right עִמֹּ֖ו ʕimmˌô עִם with וְ wᵊ וְ and עָשָׂ֑ה ʕāśˈā עשׂה make וּ û וְ and בַ֤ת vˈaṯ בַּת daughter הַ ha הַ the נָּשִׁים֙ nnāšîm אִשָּׁה woman יִתֶּן־ yitten- נתן give לֹ֣ו lˈô לְ to לְ lᵊ לְ to הַשְׁחִיתָ֔הּ hašḥîṯˈāh שׁחת destroy וְ wᵊ וְ and לֹ֥א lˌō לֹא not תַעֲמֹ֖ד ṯaʕᵃmˌōḏ עמד stand וְ wᵊ וְ and לֹא־ lō- לֹא not לֹ֥ו lˌô לְ to תִהְיֶֽה׃ ṯihyˈeh היה be
11:17. et ponet faciem suam ut veniat ad tenendum universum regnum eius et recta faciet cum eo et filiam feminarum dabit ei ut evertat illud et non stabit nec illius eritAnd he shall set his face to come to possess all his kingdom, and he shall make upright conditions with him: and he shall give him a daughter of women, to overthrow it: and she shall not stand, neither shall she be for him.
17. And he shall set his face to come with the strength of his whole kingdom, and upright ones with him; and he shall do : and he shall give him the daughter of women, to corrupt her; but she shall not stand, neither be for him.
11:17. And he will set his face to strive to hold his entire kingdom, and he will make fair conditions with him. And he will give him a daughter among women, so as to overthrow it. But she will not stand, neither will she be for him.
11:17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand [on his side], neither be for him.
He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand [on his side], neither be for him:

11:17 И вознамерится войти со всеми силами царства своего, и праведные с ним, и совершит это; и дочь жен отдаст ему, на погибель ее, но этот замысел не состоится, и ему не будет пользы из того.
11:17
καὶ και and; even
δώσει διδωμι give; deposit
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐπελθεῖν επερχομαι come on / against
βίᾳ βια violence
πᾶν πας all; every
τὸ ο the
ἔργον εργον work
αὐτοῦ αυτος he; him
καὶ και and; even
συνθήκας συνθηκη with; amid
αὐτοῦ αυτος he; him
ποιήσεται ποιεω do; make
καὶ και and; even
θυγατέρα θυγατηρ daughter
ἀνθρώπου ανθρωπος person; human
δώσει διδωμι give; deposit
αὐτῷ αυτος he; him
εἰς εις into; for
τὸ ο the
φθεῖραι φθειρω corrupt
αὐτήν αυτος he; him
καὶ και and; even
οὐ ου not
πείσεται πειθω persuade
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
11:17
וְ wᵊ וְ and
יָשֵׂ֣ם׀ yāśˈēm שׂים put
פָּ֠נָיו pānāʸw פָּנֶה face
לָ לְ to
בֹ֞וא vˈô בוא come
בְּ bᵊ בְּ in
תֹ֧קֶף ṯˈōqef תֹּקֶף power
כָּל־ kol- כֹּל whole
מַלְכוּתֹ֛ו malᵊḵûṯˈô מַלְכוּת kingship
וִ wi וְ and
ישָׁרִ֥ים yšārˌîm יָשָׁר right
עִמֹּ֖ו ʕimmˌô עִם with
וְ wᵊ וְ and
עָשָׂ֑ה ʕāśˈā עשׂה make
וּ û וְ and
בַ֤ת vˈaṯ בַּת daughter
הַ ha הַ the
נָּשִׁים֙ nnāšîm אִשָּׁה woman
יִתֶּן־ yitten- נתן give
לֹ֣ו lˈô לְ to
לְ lᵊ לְ to
הַשְׁחִיתָ֔הּ hašḥîṯˈāh שׁחת destroy
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תַעֲמֹ֖ד ṯaʕᵃmˌōḏ עמד stand
וְ wᵊ וְ and
לֹא־ lō- לֹא not
לֹ֥ו lˌô לְ to
תִהְיֶֽה׃ ṯihyˈeh היה be
11:17. et ponet faciem suam ut veniat ad tenendum universum regnum eius et recta faciet cum eo et filiam feminarum dabit ei ut evertat illud et non stabit nec illius erit
And he shall set his face to come to possess all his kingdom, and he shall make upright conditions with him: and he shall give him a daughter of women, to overthrow it: and she shall not stand, neither shall she be for him.
11:17. And he will set his face to strive to hold his entire kingdom, and he will make fair conditions with him. And he will give him a daughter among women, so as to overthrow it. But she will not stand, neither will she be for him.
11:17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand [on his side], neither be for him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Желая по возможности захватить и египетские владения "южного царя", Антиох стал действовать хитростью. После разгрома Палестины он заключил с Птоломеем мир и обручил с ним, семилетним мальчиком, свою дочь Клеопатру, надеясь при содействии ее погубить малолетнего царя и захватить Египет. Но Птоломей и его вельможи, раскрыв замыслы Антиоха, были очень осторожны; при этом и Клеопатра явно склонялась на сторону мужа, а не отца. Благодаря всему этому, коварные замыслы Антиоха "не состоялись" и пользы ему не принесли никакой.
Adam Clarke: Commentary on the Bible - 1831
11:17: He shall also set his face to enter - Antiochus purposed to have marched his army into Egypt; but he thought it best to proceed by fraudulence, and therefore proposed a treaty of marriage between him and his daughter Cleopatra, called here the daughter of women, because of her great beauty and accomplishments. And this he appeared to do, having "upright ones with him." Or, as the Septuagint have it και ευθεια παντα μετ' αυτου ποιησει, "and he will make all things straight with him;" that is, he acted as if he were influenced by nothing but the most upright views. But he intended his daughter to be a snare to Ptolemy, and therefore purposed to corrupt her that she might betray her husband.
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.
Albert Barnes: Notes on the Bible - 1834
11:17: He shall also set his face - Antiochus. That is, he shall resolve or determine. To set one's face in any direction is to determine to go there. The meaning here is, that Antiochus, flushed with success, and resolved to push his conquests to the utmost, would make use of all the forces at his disposal to overcome the Egyptians, and to bring them into subjection to his sway. He had driven Scopas from Coelo-Syria, and from Sidon; had subjected the land of Palestine to his control; and now nothing seemed to pRev_ent his extending his conquests to the utmost limits of his ambition. The reference here is to a "purpose" of Antiochus to wage war with Egypt, and to invade it. From that purpose, however, he was turned, as we shall see, by his wars in Asia Minor; and he endeavored, as stated in the subsequent part of the verse, if not to subdue Egypt and to bring it under his control, at least to neutralize it so that it would not interfere with his wars with the Romans. If his attention had not been diverted, however, by more promising or more brilliant prospects in another direction, he would undoubtedly have made an immediate descent on Egypt itself.
With the strength of his whole kingdom - Summoning all the forces of his empire. This would seem to be necessary in invading Egypt, and in the purpose to dethrone and humble his great rival. The armies which he had employed had been sufficient to drive Scopas out of Palestine, and to subdue that country; but obviously stronger forces would be necessary in carrying the war into Egypt, and attempting a foreign conquest.
And upright ones with him - Margin, "or, much uprightness, or, equal conditions." The Hebrew word used here (ישׁר yâ shâ r) means, properly, "straight, right;" then what is straight or upright - applied to persons, denoting their righteousness or integrity, Job 1:1, Job 1:8; Psa 11:7. By way of eminence it is applied to the Jewish people, as being a righteous or upright people - the people of God - and is language which a Hebrew would naturally apply to his own nation. In this sense it is undoubtedly used here, to denote not the "pious" portion, but the nation as such; and the meaning is, that, in addition to those whom he could muster from his own kingdom, Antiochus would expect to be accompanied with large numbers of the Hebrews - the "upright" people - in his invasion of Egypt. This he might anticipate from two causes,
(a) the fact that they had already rendered him so much aid, and showed themselves so friendly, as stated by Josephus in the passage referred to above; and
(b) from the benefits which he had granted to them, which furnished a reasonable presumption that they would not withhold their aid in his further attempts to subdue Egypt.
The Jews might hope at least that if Egypt were subjected to the Syrian scepter, their own country, lying between the two, would be at peace, and that they would no more be harassed by its being made the seat of wars - the battlefield of two great contending powers. It was not without reason, therefore, that Antiochus anticipated that in his invasion of Egypt he would be accompanied and assisted by not a few of the Hebrew people. As this is the natural and obvious meaning of the passage, and accords entirely with the sense of the Hebrew word, it is unnecessary to attempt to prove that the marginal reading is not correct. "Thus shall he do." That is, in the manner which is immediately specified. He shall adopt the policy there stated - by giving his daughter in marriage with an Egyptian prince - to accomplish the ends which he has in view. The reference here is to another stroke of policy, made necessary by his new wars with the Romans, and by the diversion of his forces, in consequence, in a new direction. The "natural" step after the defeat of the Egyptian armies in Palestine, would have been to carly his conquests at once into Egypt, and this he appears to have contemplated. But, in the meantime, he became engaged in wars in another quarter - with the Romans; and, as Ptolemy in such circumstances would be likely to unite with the Romans against Antiochus, in order to bind the Egyptians to himself, and to neutralize them in these wars, this alliance was proposed and formed by which he connected his own family with the royal family in Egypt by marriage.
And he shall give him - Give to Ptolemy. Antiochus would seek to form a matrimonial alliance that would, for the time at least, secure the neutrality or the friendship of the Egyptians.
The daughter of women - The reference here is undoubtedly to his own daughter, Cleopatra. The historical facts in the case, as stated by Lengerke (in loc.), are these: After Antiochus had subdued Coelo-Syria and Palestine, he became involved in wars with the Romans in Asia Minor, in order to extend the kingdom of Syria to the limits which it had in the time of Seleucus Nicator. In order to carry on his designs in that quarter, however, it became necessary to secure the neutrality or the cooperation of Egypt, for Ptolemy would naturally, in such circumstances, favor the Romans in their wars with Antiochus. Antiochus, therefore, negotiated a marriage between his daughter Cleopatra and Ptolemy Epiphanes, the son of Ptolemy Philopater, then thirteen years of age. The valuable consideration in the view of Ptolemy in this marriage was, that, as a dowry, Coelo-Syria, Samaria, Judea, and Phoenicia were given to her. - Josephus, "Ant." b. xii. ch. 4, Section 1. This agreement or contract of marriage was entered into immediately after the defeat of Scopas, 197 b. c. The contract was, that the marriage should take place as soon as the parties were of suitable age, and that Coelo-Syria and Palestine should be given as a dowry. The marriage took place 193 b. c., when Antiochus was making preparation for his wars with the Romans. - Jahn, "Heb. Commonwealth," ch. ix. Section 89, p. 246. In this way the neutrality of the king of Egypt was secured, while Antiochus prosecuted his work against the Romans. The appellation here bestowed on Cleopatra - "daughter of women" - seems to have been given to her by way of eminence, as an heiress to the crown, or a princess, or as the principal one among the women of the land. There can be no doubt of its reference to her.
Corrupting her - Margin, as in Hebrew, "to corrupt." There has been some doubt, however, in regard to the word "her," in this place, whether it refers to Cleopatra or to the kingdom of Egypt. Rosenmuller, Prideaux, J. D. Michaelis, Bertholdt, Dereser, and others, refer it to Cleopatra, and suppose that it means that Antiochus had instilled into her mind evil principles, in order that she might betray her husband, and that thus, by the aid of her arts, he might obtain possession of Egypt. On the other hand, Lengerke, Maurer, DeWette, Havernick, Elliott ("Apocalypse," iv. 130), and others, suppose that the reference is to Egypt, and that the meaning is, that Antiochus was disposed to enter into this alliance with a view of influencing the Egyptian government not to unite with the Romans and oppose him; that is, that it was on his part an artful device to turn away the Egyptian government from its true interest, and to accomplish his own purposes.
The latter agrees best with the connection, though the Hebrew will admit of either construction. As a matter of fact, "both" these objects seem to have been aimed at - for it was equally true that in this way he sought to turn away the Egyptian government and kingdom from its true interests, and that in making use of his daughter to carry out this project, it was expected that she would employ artifice to influence her future husband. This arrangement was the more necessary, as, in consequence of the fame which the Romans had acquired in overcoming Hannibal, the Egyptians had applied to them for protection and aid in their wars with Antiochus, and offered them, as a consideration, the guardianship of young Ptolemy. This offer the Romans accepted with joy, and sent M. Aemilius Lepidus to Alexandria as guardian of the young king of Egypt. - Polybius, xv. 20; Appian, "Syriac." i. 1; Livy, xxxi. 14; xxx. 19; Justin, xxx. 2, 3; xxxi. 1. The whole was, on the part of Antiochus, a stroke of policy; and it could not be accomplished without what has been found necessary in political devices - the employment of bribery or corruption. It accords well with the character of Antiochus to suppose that he would not hesitate to instil into the mind of his daughter all his own views of policy.
But she shall not stand on his side, neither be for him - That is, she would become attached to her husband, and would favor his interests rather than the crafty designs of her father. On this passage, Jerome remarks: "Antiochus, desirous not only of possessing Syria, Cilicia, and Lycia, and the other provinces which belonged to Ptolemy, but of extending also his own scepter over Egypt itself, betrothed his own daughter Cleopatra to Ptolemy, and promised to give as a dowry Coelo-Syria and Judea. But he could not obtain possession of Egypt in this way, because Ptolemy Epiphanes, perceiving his design, acted with caution, and because Cleopatra favored the purposes of her husband rather than those of her father." So Jahn ("Heb. Commonwealth," p. 246) says: "He indulged the hope that when his daughter became queen of Egypt, she would bring the kingdom under his influence; but she proved more faithful to her husband than to her father."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: He shall also: Being assisted by the Jews, he purposed to subdue Egypt; but, entering into treaty with Ptolemy, he gave him his daughter Cleopatra in marriage, thinking to engage her to betray the interests of her husband; but in which he was deceived
set: Dan 11:19; Kg2 12:17; Ch2 20:3; Pro 19:21; Eze 4:3, Eze 4:7, Eze 25:2; Luk 9:51
upright ones: or, much uprightness, or, equal conditions, corrupting. Heb. to corrupt. neither. Dan 9:26; Psa 56:9; Eze 17:17; Mat 12:30; Luk 11:23; Rom 8:31
Carl Friedrich Keil and Franz Delitzsch
11:17
This verse has been very differently expounded. According to the example of Jerome, who translates it: et ponet faciem suam ut veniat ad tenendum universum regnum ejus, and adds to this the explanatory remark: ut evertat illum h. e. Ptolemaeum, sive illud, h. e. regnum ejus, many translate the words וגו בּתקף לבוא by to come in or against the strength of his whole (Egyptian) kingdom (C. B. Michaelis, Venema, Hvernick, v. Lengerke, Maurer), i.e., to obtain the superiority over the Egyptian kingdom (Kliefoth). But this last interpretation is decidedly opposed by the circumstance that תּקף means strength not in the active sense = power over something, but only in the intransitive or passive sense, strength as the property of any one. Moreover, both of these explanations are opposed by the verbal use of בּוא c. ב rei, which does not signify: to come in or against a matter, but: to come with - cf. בּחיל בּוא, to come with power, Dan 11:13, also Is 40:10; Ps 71:16 - as well as by the context, for of the completely subjugated south (according to Dan 11:15, Dan 11:16) it cannot yet be said מלכוּתו תּקף. Correctly, Theodot. translates: εἰσελθεῖν ἐν ἰσχύι" πάσης τῆς βασιλείας αὐτοῦ; Luther: "to come with the strength of his whole kingdom." Similarly M. Geier, Hitzig, and Kran. The king of the north intends thus to come with the force of his whole kingdom to obtain full possession of the kingdom of the south. עמּו וישׁרים is an explanatory clause defining the manner in which he seeks to gain his object. ישׁרים, plur. of the adjective ישׁר, in a substantive signification, that which is straight, recta, as Prov 16:13, proba (Ewald's Gram. 172; while in his commentary he translates the word by agreement). עמּו, with him, i.e., having in intention. The sense of the passage is determined according to מישׁרים לעשׂות, Dan 11:6 : with the intention of establishing a direct, right relation, namely, by means of a political marriage to bring to himself the kingdom of the south. ועשׂה forms a clause by itself: he shall do it, carry it out; there is therefore no need for Hitzig's arbitrary change of the text into יעשׂה.
The second half of this verse (Dan 11:17) describes how he carries out this intention, but yet does not reach his end. "He shall give him the daughter of women." הנּשׁים, of women, the plur. of the class, as אריות כּפיר, Judg 14:5, a young lion (of lionesses); בּן אתנות, Zech 9:9, the foal of an ass (of she-asses). The suffix to להשׁחיתהּ (corrupting her, E.V.) is referred by many to מלכוּתו (his kingdom); but this reference fails along with the incorrect interpretation of the בּתקף as the end of the coming. Since in the first half of the verse the object of his undertaking is not named, but in Dan 11:16 is denoted by אליו, the suffix in question can only be referred to הנּשׁים בּת. Thus J. D. Michaelis, Bertholdt, Rosenmller; the former, however, gives to the word להשׁחיתהּ the verbally untenable meaning: "to seduce her into a morally corrupt course of conduct;" but Hitzig changes the text, strikes out the suffix, and translates: "to accomplish vileness." השׁחית means only to destroy, to ruin, hence "to destroy her" (Kran.). This, it is true, was not the object of the marriage, but only its consequence; but the consequence is set forth as had in view, so as forcibly to express the thought that the marriage could lead, according to a higher direction, only to the destruction of the daughter.
The last clauses of the verse express the failure of the measure adopted. The verbs are fem., not neut.; thus the meaning is not: "it shall neither stand, nor succeed to him" (v. Leng., Maurer, Hitzig), but: "she (the daughter) shall not stand," not be able to carry out the plan contemplated by her father. The words תּהיה ולא־לו do not stand for לו (<) תּהיה ולא: "she shall not be to him" or "for him." In this case לא must be connected with the verb. According to the text, לא־לו forms one idea, as כּוח לא, impotent (cf. Ewald, 270): "she shall be a not for him" (ein Nichtihm), i.e., he shall have nothing at all from her.
Geneva 1599
11:17 He shall also (g) set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the (h) daughter of women, corrupting (i) her: but (k) she shall not stand [on his side], neither be for him.
(g) This was the second battle that Antiochus fought against Ptolemais Epiphanes.
(h) That is, a beautiful woman who was Cleopatra, Antiochus' daughter.
(i) For he did not regard the life of his daughter in respect of the kingdom of Egypt.
(k) She will not agree to his wicked counsel, but will love her husband, as her duty requires, and not seek his destruction.
John Gill
11:17 He shall also set his face to enter with the strength of his whole kingdom,.... Antiochus, having conquered Coelesyria, Phoenicia, and Judea, should set his face towards the land of Egypt, having a greedy desire after it, and bend his mind and forces that way; form a design of invading it, and for that purpose determine to bring all the forces he could master together throughout his dominions. So Justin (b) says, that upon the death of Ptolemy Philopator, Antiochus king of Syria determined to seize on Egypt. The Vulgate Latin version is, "that he might come to lay hold on his whole kingdom"; to seize the whole kingdom of the king of Egypt:
and upright ones with him: meaning, as many think, the Jews, so called to distinguish them from the Heathens, and even from those Jews who had took on the side of Ptolemy, and had changed their religion; but these persevered in it, which Antiochus approved of; and had now a great opinion of them, and had bestowed many favours upon them, as before observed; wherefore he might take some of them, and they might choose to go with him on this expedition, and especially to assist in his intended agreement with the king of Egypt, and the marriage of his daughter to him; in bringing about which they were to have a concern, as being reckoned men of probity and uprightness: or rather the sense is, according to the Vulgate Latin version,
and he shall do right things; in show and appearance: or "he shall make agreement", or peace, as Aben Ezra; enter into covenants of alliance and marriage, upon seeming just conditions, with a great show of sincerity and uprightness:
thus shall he do; in the following manner: or, "and he shall do" (c); that is, succeed in his proposals:
and he shall give him the daughter of women, corrupting her; this was the stratagem he used; finding he could not obtain the kingdom of Egypt by force of arms, for fear of the Romans, who were the guardians of the king of Egypt, he proposed to give his daughter Cleopatra to him in marriage, a beautiful virgin; and therefore called the "daughter of women"; or rather because she was as yet under the care of the women she was first committed to, as Gussetius (d) observes; and so he did marry her, and gave for her dowry Coelesyria, Samaria, Judea, and Phoenicia (e): this was done at Raphia (f), a fortified city of Egypt, where the famous battle had been fought between him and Ptolemy Philopator; see Dan 11:10 and if the former clause is rendered, as I think it may, "he shall also set his face to enter into the fortress of the whole kingdom"; this is the place intended, where he was desirous of going to meet the king of Egypt, and execute this scheme of his; which, though done under a plausible pretence of peace, and of putting ahead to their quarrels, was with a view to get his kingdom into his hands; "corrupting" his daughter to betray the counsels of her husband; or to put him to death by poison, or otherwise, that he might seize the kingdom on her behalf; or it may be rendered, to "corrupt" or "destroy it" (g), the kingdom; he married his daughter to the king of Egypt with this view, to obtain the kingdom from him:
but she shall not stand on his side, neither be for him; being married, she forgot her own people, and her father's house, and cleaved to her husband; took his part, and not her father's, yea, took part with her husband against her father; for ambassadors were sent out of Egypt by both her husband and herself, congratulating the Romans on the victory Acilius gained over Antiochus her father, and that he had drove him out of Greece, exhorting them to carry their army into Asia (h); and thus he was disappointed of his design in this marriage: and this may be the meaning of the expression here; for it may be rendered, "it shall not stand" (i); his counsel shall not stand, his scheme shall not take place, but fall to the ground, and come to nothing:
and it shall not be for him; the kingdom shall not be his, he shall never possess it, as he did not.
(b) E Trogo, I. 31. c. 1. (c) "et faciet", Pagninus, Montanus, Munster, Gejerus; "efficietque", Junius & Tremellius. (d) Ebr. Comment. p. 540. (e) Joseph. Antiqu. l. 12. c. 4. sect. 1. (f) Liv. Hist. l. 35. c. 13. p. 597. (g) "ad corrumpendum illam", Montanus, Gejerus. (h) Liv. ibid. l. 37. c. 3. p. 633. (i) "et non succedet hoc", Grotius
John Wesley
11:17 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.
Robert Jamieson, A. R. Fausset and David Brown
11:17 set his face--purpose steadfastly. Antiochus purpose was, however, turned from open assault to wile, by his war with the Romans in his endeavor to extend his kingdom to the limits it had under Seleucus Nicator.
upright one--Jasher, or Jeshurun (Deut 32:15; Is 44:2); the epithet applied by the Hebrews to their nation. It is here used not in praise; for in Dan 11:14 (see on Dan 11:14) they are called "robbers," or "men of violence, factious": it is the general designation of Israel, as having God for their God. Probably it is used to rebuke those who ought to have been God's "upright ones" for confederating with godless heathen in acts of violence (the contrast to the term in Dan 11:14 favors this).
thus shall he do--Instead of at once invading Ptolemy's country with his "whole strength," he prepares his way for doing so by the following plan: he gives to Ptolemy Epiphanes his daughter Cleopatra in marriage, promising CÅ“lo-Syria and Judea as a dowry, thus securing his neutrality in the war with Rome: he hoped through his daughter to obtain Syria, Cilicia, and Lycia, and even Egypt itself at last; but Cleopatra favored her husband rather than her father, and so defeated his scheme [JEROME]. "She shall not stand on his side."
11:1811:18: Եւ դարձուսցէ զերեսս իւր ՚ի կղզիս, եւ առցէ զբազումս. եւ այրեսցէ զիշխանսն որ նախատեցին զնոսա. եւ զնախատինս նոցա դարձուսցէ յերեսս նոցա[12256]։ [12256] Ոմանք. Զիշխանն որ նախատէին զնոսա եւ զնախատինս նոցա։
18 Նա իր երեսը պիտի դարձնի դէպի կղզիները, պիտի գրաւի շատերը եւ պիտի այրի այն իշխաններին, որոնք նախատեցին նրանց բնակիչներին, եւ նրանց նախատինքը պիտի վերադարձնի հէնց իրենց:
18 Վերջապէս իր երեսը դէպի կղզիները պիտի դարձնէ ու անոնցմէ շատերը պիտի առնէ, բայց իշխան մը անոր նախատինքը պիտի դադրեցնէ ու ասկէ զատ անոր նախատինքը անոր վրայ պիտի դարձնէ։
Եւ դարձուսցէ զերեսս իւր ի կղզիս, եւ առցէ զբազումս. եւ [207]այրեսցէ զիշխանսն որ նախատեցին զնոսա, եւ զնախատինս նոցա դարձուսցէ յերեսս նոցա:

11:18: Եւ դարձուսցէ զերեսս իւր ՚ի կղզիս, եւ առցէ զբազումս. եւ այրեսցէ զիշխանսն որ նախատեցին զնոսա. եւ զնախատինս նոցա դարձուսցէ յերեսս նոցա[12256]։
[12256] Ոմանք. Զիշխանն որ նախատէին զնոսա եւ զնախատինս նոցա։
18 Նա իր երեսը պիտի դարձնի դէպի կղզիները, պիտի գրաւի շատերը եւ պիտի այրի այն իշխաններին, որոնք նախատեցին նրանց բնակիչներին, եւ նրանց նախատինքը պիտի վերադարձնի հէնց իրենց:
18 Վերջապէս իր երեսը դէպի կղզիները պիտի դարձնէ ու անոնցմէ շատերը պիտի առնէ, բայց իշխան մը անոր նախատինքը պիտի դադրեցնէ ու ասկէ զատ անոր նախատինքը անոր վրայ պիտի դարձնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1811:18 Потом обратит лице свое к островам и овладеет многими; но некий вождь прекратит нанесенный им позор и даже свой позор обратит на него.
11:18 καὶ και and; even δώσει διδωμι give; deposit τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even λήψεται λαμβανω take; get πολλοὺς πολυς much; many καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return ὀργὴν οργη passion; temperament ὀνειδισμοῦ ονειδισμος disparaging; reproach αὐτῶν αυτος he; him ἐν εν in ὅρκῳ ορκος oath κατὰ κατα down; by τὸν ο the ὀνειδισμὸν ονειδισμος disparaging; reproach αὐτοῦ αυτος he; him
11:18 וְו *wᵊ וְ and יָשֵׂ֧םישׁב *yāśˈēm שׂים put פָּנָ֛יו pānˈāʸw פָּנֶה face לְ lᵊ לְ to אִיִּ֖ים ʔiyyˌîm אִי coast, island וְ wᵊ וְ and לָכַ֣ד lāḵˈaḏ לכד seize רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and הִשְׁבִּ֨ית hišbˌîṯ שׁבת cease קָצִ֤ין qāṣˈîn קָצִין chief חֶרְפָּתֹו֙ ḥerpāṯˌô חֶרְפָּה reproach לֹ֔ו lˈô לְ to בִּלְתִּ֥י biltˌî בֵּלֶת failure חֶרְפָּתֹ֖ו ḥerpāṯˌô חֶרְפָּה reproach יָשִׁ֥יב yāšˌîv שׁוב return לֹֽו׃ lˈô לְ to
11:18. et convertet faciem suam ad insulas et capiet multas et cessare faciet principem obprobrii sui et obprobrium eius convertetur in eumAnd he shall turn his face to the islands, and shall take many: and he shall cause the prince of his reproach to cease, and his reproach shall be turned upon him.
18. After this shall he turn his face unto the isles, and shall take many: but a prince shall cause the reproach offered by him to cease; yea, moreover, he shall cause his reproach to turn upon him.
11:18. And he will turn his face towards the islands, and he will seize many. And he will cause the leader of his reproach to cease, and his reproach will be turned around for him.
11:18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause [it] to turn upon him.
After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause [it] to turn upon him:

11:18 Потом обратит лице свое к островам и овладеет многими; но некий вождь прекратит нанесенный им позор и даже свой позор обратит на него.
11:18
καὶ και and; even
δώσει διδωμι give; deposit
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
θάλασσαν θαλασσα sea
καὶ και and; even
λήψεται λαμβανω take; get
πολλοὺς πολυς much; many
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
ὀργὴν οργη passion; temperament
ὀνειδισμοῦ ονειδισμος disparaging; reproach
αὐτῶν αυτος he; him
ἐν εν in
ὅρκῳ ορκος oath
κατὰ κατα down; by
τὸν ο the
ὀνειδισμὸν ονειδισμος disparaging; reproach
αὐτοῦ αυτος he; him
11:18
וְו
*wᵊ וְ and
יָשֵׂ֧םישׁב
*yāśˈēm שׂים put
פָּנָ֛יו pānˈāʸw פָּנֶה face
לְ lᵊ לְ to
אִיִּ֖ים ʔiyyˌîm אִי coast, island
וְ wᵊ וְ and
לָכַ֣ד lāḵˈaḏ לכד seize
רַבִּ֑ים rabbˈîm רַב much
וְ wᵊ וְ and
הִשְׁבִּ֨ית hišbˌîṯ שׁבת cease
קָצִ֤ין qāṣˈîn קָצִין chief
חֶרְפָּתֹו֙ ḥerpāṯˌô חֶרְפָּה reproach
לֹ֔ו lˈô לְ to
בִּלְתִּ֥י biltˌî בֵּלֶת failure
חֶרְפָּתֹ֖ו ḥerpāṯˌô חֶרְפָּה reproach
יָשִׁ֥יב yāšˌîv שׁוב return
לֹֽו׃ lˈô לְ to
11:18. et convertet faciem suam ad insulas et capiet multas et cessare faciet principem obprobrii sui et obprobrium eius convertetur in eum
And he shall turn his face to the islands, and shall take many: and he shall cause the prince of his reproach to cease, and his reproach shall be turned upon him.
11:18. And he will turn his face towards the islands, and he will seize many. And he will cause the leader of his reproach to cease, and his reproach will be turned around for him.
11:18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause [it] to turn upon him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Потерпев неудачу в попытке овладеть Египтом, Антиох удовлетворил свою страсть к завоеваниям удачным походом в 197: г. против островов и прибрежных областей Малой Азии: завоевал Родос, Самос, Колофон, Фокею и т. д. Конец его победам был положен римским консулом Сципионом Назикой ("некий вождь") и его братом Сципионом Африканским. Посланные Римским правительством для защиты находившихся под римским протекторатом островов, они в 190: г. нанесли Антиоху страшное поражение при Магнезии. Заключив с победителями унизительный для себя мир, он возвратился в свою землю и скоро погиб во время народного возмущения, открывшегося по поводу ограбления царем храма Зевса, или Бела в городе Элимаисе, к югу от Каспийского моря.
Adam Clarke: Commentary on the Bible - 1831
11:18: Shall he turn his face unto the isles - Antiochus had fitted out a great fleet of one hundred large ships and two hundred smaller, and with this fleet subdued most of the maritime places on the coast of the Mediterranean, and took many of the isles, Rhodes, Samos, Euboea, Colophon, and others.
But a prince for his own behalf - Or, a captain. The consul Acilius Glabrio caused the reproach to cease; beat and routed his army at the straits of Thermopylae, and expelled him from Greece. So he obliged him to pay the tribute which he hoped to impose on others; for he would grant him peace only on condition of paying the expense of the war, fifteen thousand talents; five hundred on the spot, - two thousand five hundred when the peace should be ratified by the senate, - and the remaining twelve thousand in twelve years, each year one thousand. See Polybius in his Legations, and Appian in the Wars of Syria. And thus: -
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.
Albert Barnes: Notes on the Bible - 1834
11:18: After this shall he turn his face unto the isles - The islands of the Mediterranean, particularly those in the neighborhood of and constituting a part of Greece. This he did in his wars with the Romans, for the Roman power then comprehended that part of the world, and it was the design of Antiochus, as already remarked, to extend the limits of his empire as far as it was at the time of Seleucus Nicator. This occurred after the defeat of Scopas, for, having given his daughter in marriage to Ptolemy, he supposed that he had guarded himself from any interference in his wars with the Romans from the Egyptians, and sent two of his sons with an army by land to Sardis, and he himself with a great fleet sailed at the same time into the AEgean Sea, and took many of the islands in that sea. The war which was waged between Antiochus and the Romans lasted for three years, and ended in the defeat of Antiochus, and in the subjugation of the Syrian kingdom to the Roman power, though, when it became a Roman province, it continued to be governed by its own kings. In this war, Hannibal, general of the Carthaginians, was desirous that Antiochus should unite with him in carrying his arms into Italy, with the hope that together they would be able to overcome the Romans; but Antiochus preferred to confine his operations to Asia Minor and the maritime parts of Greece; and the consequence of this, and of the luxury and indolence into which he sank, was his ultimate overthrow. Compare Jahn's "Heb. Commonwealth," pp. 246-249.
And shall take many - Many of those islands; many portions of the maritime country of Asia Minor and Greece. As a matter of fact, during this war which he waged, he became possessed of Ephesus, AEtolia, the island of Euboea, where, in the year 191 b. c. he married Eubia, a young lady of great beauty, and gave himself up for a long time to festivity and amusements - and then entrenched himself strongly at the pass of Thermopyloe. Afterward, when driven from that stronghold, he sailed to the Thracian Chersonesus, and fortified Sestos, Abydos, and other places, and, in fact, during these military expeditions, obtained the mastery of no inconsiderable part of the maritime portions of Greece. The prophecy was strictly fulfilled, that he should "take many" of those places.
But a prince for his own behalf - A Roman prince, or a leader of the Roman armies. The reference is to Lucius Cornelius Scipio, called Scipio Asiaticus, in contradistinction from Publius Cornelius Scipio, called "Africanus, from his conquest over Hannibal and the Carthaginians. The Scipio here referred to received the name "Asiaticus," on account of his victories in the East, and particularly in this war with Antiochus. He was a brother of Scipio Africanus, and had accompanied him in his expedition into Spain and Africa. After his return he was rewarded with the consulship for his services to the state, and was empowered to attack Antiochus, who had declared war against the Romans. In this war he was prosperous, and succeeded in retrieving the honor of the Roman name, and in wiping off the reproach which the Roman armies had suffered from the conquests of Antiochus. When it is said that he would do this "for his own, behalf," the meaning is, doubtless, that he would engage in the enterprise for his own glory, or to secure fame for himself. It was not the love of justice, or the love of country, but it was to secure for himself a public triumph - perhaps hoping, by subduing Antiochus, to obtain one equal to what his brother had received after his wars with Hannibal. The motive here ascribed to this "prince" was so common in the leaders of the Roman armies, and has been so generally pRev_alent among mankind, that there can be no hesitation in supposing that it was accurately ascribed to this conqueror, Seipio, and that the enterprise in which he embarked in opposing Antiochus was primarily "on his own behalf."
Shall cause the reproach offered by him to cease - The reproach offered by Antiochus to the Roman power. The margin is, "his reproach." The reference is to the disagrace brought on the Roman armies by the conquests of Antiochus. Antiochus had seemed to mock that power; he had engaged in war with the conquerors of nations; he had gained victories, and thus appeared to insult the majesty of the Roman name. All this was turned back again, or caused to cease, by the victories of Scipio.
Without his own reproach - Without any reproach to himself - any discomfiture - any imputation of want of skill or valor. That is, he would so conduct the war as to secure an untarnished reputation. This was in all respects true of Scipio.
He shall cause it to turn upon him - The reproach or shame which he seemed to cast upon the Romans would return upon himself. This occurred in the successive defeats of Antiochus in several engagements by water and by land, and in his final and complete overthrow at the battle of Magnesia (190 b. c.) by Scipio. After being several times overcome by the Romans, and vainly sueing for peace, "Antiochus lost all presence of mind, and withdrew his garrisons from all the cities on the Hellespont, and, in his precipitate flight, left all his military stores behind him. He renewed his attempts to enter into negotiations for peace, but when he was required to relinquish all his possessions west of the Taurus, and defray the expenses of the war, he resolved to try his fortune once more in a battle by land. Antiochus brought into the field seventy thousand infantry, twelve thousand cavalry, and a great number of camels, elephants, and chariots armed with scythes. To these the Romans could oppose but thirty thousand men, and yet they gained a decisive victory. The Romans lost only three hundred and twenty-five men; while, of the forces of Antiochus, fifty thousand infantry, four thousand cavalry, and fifteen elephants were left dead on the field, fifteen hundred men were made prisoners, and the king himself with great difficulty made his escape to Sardis. He now humbly sued for peace, and it was granted on the terms with which he had formerly refused compliance - that he should surrender all his possessions west of the Taurus, and that he should defray the expenses of the war. He further obligated himself to keep no elephants, and not more than twelve ships. To secure the performance of these conditions, the Romans required him to deliver up twelve hostages of their own selection, among whom was his son Antiochus, afterward surnamed Epiphanes." - Jahn's "Hebrew Commonwealth," pp. 248, 249.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: he turn: He subdued most of the maritime places and isles of the Mediterranean; but, being driven from Europe by the Roman consuls, he took refuge in Antioch; and, in order to raise the tribute they impressed upon him, he attempted to rob the temple of Elymais, and was there slain.
the isles: Gen 10:4, Gen 10:5; Jer 2:10, Jer 31:10; Eze 27:6; Zep 2:11
for his own behalf: Heb. for him
the reproach: Heb. his reproach.
he shall cause: Jdg 1:7; Hos 12:14; Mat 7:2
Carl Friedrich Keil and Franz Delitzsch
11:18
His fate further drives him to make an assault on the islands and maritime coasts of the west (איּים), many of which he takes. וישׁב is not, after the Keri, to be changed into וישׂם; for turning himself from Egypt to the islands, he turns back his face toward his own land in the north. The two following clauses are explained by most interpreters thus: "but a captain shall stop his scorn (bring it to silence), and moreover shall give back (recompense) scorn to him in return." This is then, according to the example of Jerome, referred to the expedition of Antiochus Epiphanes against the Grecian islands which were under the protection of Rome, for which he was assailed and overcome by the consul Lucius Scipio (Asiaticus) in a battle fought at Magnesia ad Sipylum in Lydia. But the translation in question affords a tolerable sense only when we take בּלתּי in the meaning moreover, in addition to; a meaning which it has not, and cannot have according to its etymology. In all places where it is so rendered a negative sentence goes before it, cf. Gen 43:3; Gen 47:18; Judg 7:14, or a sentence asking a question with a negative sense, as Amos 3:3-4; according to which, לא must here stand before השׁבּית if we would translate it by besides that or only. בּלתּי has the idea of exception, and can only be rendered after an affirmative statement by however, for the passage introduced by its limits the statement going before. Thus Theodot. rightly: καταπαύσει ἄρχοντας ὀνειδισμοῦ αὐτῶν, πλὴν ὁ ὀνειδισμὸς αὐτοῦ ἐπιστρέψει αὐτῷ; and in close connection with this, Jerome has: et cessare faciet principem opprobrii sui et opprobrium ejus convertetur in eum. In like manner the Peshito. This rendering we must, with Kranichfeld, accede to, and accordingly understand וגו והשׁבּית of the king of the north, and interpret the indefinite קצין (leader, chief) in undefined generality or collectively, and חרפּתו (his reproach) as the second object subordinated to קצין, and refer לו as the dative to קצין. Thus the second חרפּתו gains expressiveness corresponding to its place before the verb as the contrast to לו (<) חרפּתו: "however his reproach," i.e., the dishonour he did to the chiefs, "shall they recompense to him." The subject to ישׁיב is the collective קצין. The statement of the last clause introduces us to the announcement, mentioned in Dan 11:19, of the overthrow of the king of the north, who wished to spread his power also over the west. Since the chiefs (princes) of the islands rendered back to him his reproach, i.e., required to him his attack against them, he was under the necessity of returning to the fortresses of his own land. With that begins his fall, which ends with his complete destruction.
Geneva 1599
11:18 After this shall he turn his face unto the (l) isles, and shall take many: but a prince for his own behalf (m) shall cause the reproach offered by him to cease; without his own reproach he shall cause [it] to turn upon (n) him.
(l) That is, towards Asia, Greece, and those isles which are in the Mediterranean Sea: for the Jews called all countries which were divided by the sea "isles".
(m) For whereas Antiochus was accustomed to condemn the Romans, and put their ambassadors to shame in all places, Attilius the consul, or Lucius Scipio put him to flight, and caused his shame to turn on his own head.
(n) By his wicked life, and obedience to foolish counsel.
John Gill
11:18 After this he shall turn his face unto the isles, and shall take many,.... Finding himself disappointed in his design on the kingdom of Egypt, he turned his face, and steered his course another way, and with a large fleet sailed into the Aegean sea; and, as Jerom relates, took Rhodes, Samos, Colophon, and Phocea, and many other islands; and also several cities of Greece and Asia, which lay on the sea coasts; it being usual with the Jews to call such maritime places islands:
but a prince for his own behalf shall cause the reproach offered by him to cease; the reproach that Antiochus cast upon the Romans, by seizing on their provinces, taking their cities, doing injuries to their allies, and treating their ambassadors with contempt: this the Romans wiped off by taking up arms against him, and gaining victories over him both by sea and land. The "prince" here may design the Romans in general, who, on their own behalf, or for their own honour, sent out armies and fleets against him, to put a stop to his insults over them; or some particular leader and commander of theirs, not a king, but a general or admiral, as Marcus Acilius, who beat him at the straits of Thermopylae; also Livius Salinator, who got the victory over his fleet about Phocea, where he sunk ten of his ships, and took thirteen; likewise Aemilius Regillus, who got the better of his fleet at Myonnesus, near Ephesus; and especially Lucius Scipio, who, in a land fight, beat him at Mount Siphylus, with an army of thirty thousand against seventy thousand, killed fifty thousand footmen of Antiochus's army, and four thousand horsemen, and took fourteen hundred prisoners, with fifteen elephants and their commanders (k), and so drove him out of lesser Asia:
without his own reproach he shall cause it to turn upon him; without any reproach to the Roman general; the reproach which Antiochus cast upon the Roman nation was turned upon his own head, by the many victories obtained over him by sea and land, and especially by the last and total defeat of him; for no other terms of peace could he obtain, but to pay all the expenses of the war, quit all Asia on that side Taurus, and give hostages, and his own son was one, in the Apocrypha:
"10 And there came out of them a wicked root Antiochus surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks.'' (1 Maccabees 1:10)
(k) See Liv. Hist. l. 36. & 37.
John Wesley
11:18 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.
Robert Jamieson, A. R. Fausset and David Brown
11:18 isles--He "took many" of the isles in the Ægean in his war with the Romans, and crossed the Hellespont.
prince for his own behalf shall cause the reproach . . . to cease--Lucius Scipio Asiaticus, the Roman general, by routing Antiochus at Magnesia (190 B.C.), caused the reproach which he offered Rome by inflicting injuries on Rome's allies, to cease. He did it for his own glory.
without his own reproach--with untarnished reputation.
11:1911:19: Եւ դարձցի զօրութեամբ յերկիր իւր, եւ տկարասցի՛ եւ անկցի, եւ ո՛չ գտանիցի։
19 Նա զօրութեամբ պիտի վերադառնայ իր երկիրը, պիտի տկարանայ, ընկնի, եւ հետք չի մնալու նրանցից:
19 Իր երեսը դէպի իր երկրին ամրոցները պիտի դարձնէ, բայց պիտի տկարանայ, պիտի իյնայ ու պիտի չգտնուի։
Եւ դարձցի զօրութեամբ յերկիր իւր``, եւ տկարասցի եւ անկցի, եւ ոչ գտանիցի:

11:19: Եւ դարձցի զօրութեամբ յերկիր իւր, եւ տկարասցի՛ եւ անկցի, եւ ո՛չ գտանիցի։
19 Նա զօրութեամբ պիտի վերադառնայ իր երկիրը, պիտի տկարանայ, ընկնի, եւ հետք չի մնալու նրանցից:
19 Իր երեսը դէպի իր երկրին ամրոցները պիտի դարձնէ, բայց պիտի տկարանայ, պիտի իյնայ ու պիտի չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:1911:19 Затем он обратит лице свое на крепости своей земли; но споткнется, падет и не станет его.
11:19 ἐπιστρέψει επιστρεφω turn around; return τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the κατισχῦσαι κατισχυω force down; prevail τὴν ο the χώραν χωρα territory; estate αὐτοῦ αυτος he; him καὶ και and; even προσκόψει προσκοπτω stumble; strike against καὶ και and; even πεσεῖται πιπτω fall καὶ και and; even οὐχ ου not εὑρεθήσεται ευρισκω find
11:19 וְ wᵊ וְ and יָשֵׁ֣ב yāšˈēv שׁוב return פָּנָ֔יו pānˈāʸw פָּנֶה face לְ lᵊ לְ to מָעוּזֵּ֖י māʕûzzˌê מָעֹוז fort אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth וְ wᵊ וְ and נִכְשַׁ֥ל niḵšˌal כשׁל stumble וְ wᵊ וְ and נָפַ֖ל nāfˌal נפל fall וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִמָּצֵֽא׃ yimmāṣˈē מצא find
11:19. et convertet faciem suam ad imperium terrae suae et inpinget et corruet et non invenieturAnd he shall turn his face to the empire of his own land, and he shall stumble, and fall, ans shall not be found.
19. Then he shall turn his face toward the fortresses of his own land: but he shall stumble and fall, and shall not be found.
11:19. And he will turn his face to the empire of his own land, and he will strike, and will overthrow, but he will not succeed.
11:19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.
Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found:

11:19 Затем он обратит лице свое на крепости своей земли; но споткнется, падет и не станет его.
11:19
ἐπιστρέψει επιστρεφω turn around; return
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸ ο the
κατισχῦσαι κατισχυω force down; prevail
τὴν ο the
χώραν χωρα territory; estate
αὐτοῦ αυτος he; him
καὶ και and; even
προσκόψει προσκοπτω stumble; strike against
καὶ και and; even
πεσεῖται πιπτω fall
καὶ και and; even
οὐχ ου not
εὑρεθήσεται ευρισκω find
11:19
וְ wᵊ וְ and
יָשֵׁ֣ב yāšˈēv שׁוב return
פָּנָ֔יו pānˈāʸw פָּנֶה face
לְ lᵊ לְ to
מָעוּזֵּ֖י māʕûzzˌê מָעֹוז fort
אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth
וְ wᵊ וְ and
נִכְשַׁ֥ל niḵšˌal כשׁל stumble
וְ wᵊ וְ and
נָפַ֖ל nāfˌal נפל fall
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִמָּצֵֽא׃ yimmāṣˈē מצא find
11:19. et convertet faciem suam ad imperium terrae suae et inpinget et corruet et non invenietur
And he shall turn his face to the empire of his own land, and he shall stumble, and fall, ans shall not be found.
11:19. And he will turn his face to the empire of his own land, and he will strike, and will overthrow, but he will not succeed.
11:19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.
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Adam Clarke: Commentary on the Bible - 1831
11:19: Be shall turn his face toward the fort of his own land - After this shameful defeat, Antiochus fled to Sardis, thence to Apamea, and the next day got into Syria, and to Antioch, his own fort, whence he sent ambassadors to treat for peace; and was obliged to engage to pay the immense sum of money mentioned above.
But he shall stumble and fall - Being under the greatest difficulties how to raise the stipulated sums, he marched into his eastern provinces to exact the arrears of taxes; and, attempting to plunder the temple of Jupiter Belus at Elymais, he was opposed by the populace, and he and his attendants slain. This is the account that Diodorus Siculus, Strabo, and Justin give of his death. But it is variously related by others; some saying that he was assassinated by some of his own people whom he had punished for being drunk at a feast. - So Aurelius Victor. St. Jerome says he lost his life in a battle against the inhabitants of Elymais. In short, the manner of his death is uncertain; and perhaps even this circumstance is referred to by the prophet, when he says, "He shall stumble and fall, and Not Be Found."
Albert Barnes: Notes on the Bible - 1834
11:19: Then he shall turn his face toward the fort of his own land - The strong fortifications of his own land - for the Hebrew word is in the plural. This he would do, of course, for protection. He would cease his attempts at conquest, and endeavor to find security in his own fortresses. As a matter of fact, after this defeat, Antiochus, in order to replenish his exhausted coffers, and to find the means of meeting the claims of the Romans, went into certain provinces of his empire. He attempted no other foreign wars, but sought security in his own dominions.
But he shall stumble and fall, and not be found - He died in an attempt to plunder the temple of Elymais. In this he provoked the people to an insurrection, and was slain, together with the soldiers who were with him. What was his "motive" for plundering that temple is uncertain, whether it was to meet the demands of the Romans, or whether it was avarice (Justin, xxxii. 2); but it was in this way that he "stumbled and fell," and passed away. - Jerome, "Com. in loc.;" Diod. Sic., "Fragmenta," xxvi. 30, 49; Justin, xxxii. 2; Strabo, p. 744. The prophecy respecting him terminates here, and the particulars specified are as minute and accurate as if it had been written "after" the event. Indeed, the whole account is just such as one would prepare now who should undertake to express in a brief compass the principal events in the life of Antiochus the Great.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: but: From the preceding verses in this chapter let us learn:
1. That God, in his providence, sets up one and pulls down another, as he pleases.
2. That this world is full of wars and fightings, which result from the indulgence of the lusts of men.
3. That all the changes and Rev_olutions of states were plainly and perfectly foreseen by the God of heaven.
4. That no word of God can fall to the ground, but what he has declared shall infallibly come to pass.
For the elucidation of the historical parts of Scripture, it is advantageous to notice the writings of heathen authors. light is thus thrown on many passages of Holy Writ, by shewing the accomplishment of the prophecies therein contained, or customs elucidated, which, in the course of years, or in our more northern latitude, would be to us inexplicable. We have therefore reason to bless God for human learning, by which many have done great service to the readers of His blessed word. Job 20:8; Psa 27:2, Psa 37:36; Jer 46:6; Eze 26:21
Geneva 1599
11:19 Then he shall turn his face toward the fort of (o) his own land: but he shall stumble and fall, and not be (p) found.
(o) For fear of the Romans he will flee to his strongholds.
(p) For when as under the pretence of poverty he would have robbed the temple of Jupiter Dodomeus, the countrymen slew him.
John Gill
11:19 Then he shall turn his face towards the fort of his own land,.... After his defeat he fled with a few to Sardis, and from thence to Apamea, so Livy; and to Susa, and to the further parts of his dominions, as Jerom; or rather he betook himself to Antioch his capital city, called here "the fort of his own land", where he was obliged to continue:
but he shall stumble and fall, and not be found; the expenses of the war which Antiochus agreed to pay being reckoned at fifteen thousand Euboean talents, five hundred talents were to be paid down; two thousand five hundred at the ratification of the treaty by the senate of Rome; and the other twelve thousand to be paid yearly, at a thousand talents each year: now, being either in want of money, or through covetousness, he attempted to rob the temple of Jupiter Elymaeus, and went by night thither with his army for that purpose; but the thing being betrayed, the inhabitants got together, and slew him, with all his soldiers, as Justin (l) relates. Strabo (m) says, that Antiochus the great endeavouring to rob the temple of Bel, the barbarians near to (Elymais) rose of themselves, and slew him; and so never returned to Syria any more, but died in the province of Elymais, being slain by the Persians there, as related, and was never found more, or was buried; and this was the end of this great man, of whom so many things are said in this prophecy, and others follow concerning his successors. He died in the thirty seventh year of his reign, and the fifty second of his age (n).
(l) E Trogo, l. 32. c. 2. (m) Geograph. l. 16. p. 512. (n) See the Universal History, vol. 9. p. 270.
John Wesley
11:19 Then - Then he turned his face home - ward, yet was he not in safety, but was quickly after killed.
Robert Jamieson, A. R. Fausset and David Brown
11:19 Then he shall turn . . . toward . . . his own land--Compelled by Rome to relinquish all his territory west of the Taurus, and defray the expenses of the war, he garrisoned the cities left to him.
stumble . . . not be found--Attempting to plunder the temple of Jupiter at Elymais by night, whether through avarice, or the want of money to pay the tribute imposed by Rome (a thousand talents), he was slain with his soldiers in an insurrection of the inhabitants [JUSTIN, 32.2].
11:2011:20: Եւ յարիցէ յարմատոյ նորա տունկ թագաւորութեան ՚ի վերայ պատրաստութեան նորա, եւ բռնադատիցէ առնել շուք թագաւորութեան. եւ յաւուրսն յայնոսիկ խորտակեսցի. եւ ո՛չ երեսօք եւ պատերազմաւ[12257] [12257] Բազումք. Եւ ոչ երեսօք եւ ոչ պատերազմաւ։ Ուր օրինակ մի. եւ ոչ պատարագօք կացցէ։
20 Նրա արմատից թագաւորութեան տունկ պիտի բարձրանայ եւ բռնութեամբ պիտի վերցնի թագաւորական փառքը, բայց այդ օրերին նա պիտի խորտակուի.
20 Եւ անոր տեղ ուրիշ մը պիտի ելլէ, որ հարկապահանջը պիտի ղրկէ իր թագաւորութեանը փառքին համար*, բայց անիկա քիչ օրերու մէջ պիտի կոտրի, սակայն ո՛չ բարկութեամբ եւ ո՛չ պատերազմով։
[208]Եւ յարիցէ յարմատոյ նորա տունկ թագաւորութեան ի վերայ պատրաստութեան նորա, եւ բռնադատիցէ առնել շուք թագաւորութեան. եւ յաւուրսն յայնոսիկ խորտակեսցի, եւ ոչ երեսօք եւ ոչ պատերազմաւ:

11:20: Եւ յարիցէ յարմատոյ նորա տունկ թագաւորութեան ՚ի վերայ պատրաստութեան նորա, եւ բռնադատիցէ առնել շուք թագաւորութեան. եւ յաւուրսն յայնոսիկ խորտակեսցի. եւ ո՛չ երեսօք եւ պատերազմաւ[12257]
[12257] Բազումք. Եւ ոչ երեսօք եւ ոչ պատերազմաւ։ Ուր օրինակ մի. եւ ոչ պատարագօք կացցէ։
20 Նրա արմատից թագաւորութեան տունկ պիտի բարձրանայ եւ բռնութեամբ պիտի վերցնի թագաւորական փառքը, բայց այդ օրերին նա պիտի խորտակուի.
20 Եւ անոր տեղ ուրիշ մը պիտի ելլէ, որ հարկապահանջը պիտի ղրկէ իր թագաւորութեանը փառքին համար*, բայց անիկա քիչ օրերու մէջ պիտի կոտրի, սակայն ո՛չ բարկութեամբ եւ ո՛չ պատերազմով։
zohrab-1805▾ eastern-1994▾ western am▾
11:2011:20 На место его восстанет некий, который пошлет сборщика податей, пройти по царству славы; но и он после немногих дней погибнет, и не от возмущения и не в сражении.
11:20 καὶ και and; even ἀναστήσεται ανιστημι stand up; resurrect ἐκ εκ from; out of τῆς ο the ῥίζης ριζα root αὐτοῦ αυτος he; him φυτὸν φυτον realm; kingdom εἰς εις into; for ἀνάστασιν αναστασις resurrection ἀνὴρ ανηρ man; husband τύπτων τυπτω strike; beat δόξαν δοξα glory βασιλέως βασιλευς monarch; king καὶ και and; even ἐν εν in ἡμέραις ημερα day ἐσχάταις εσχατος last; farthest part συντριβήσεται συντριβω fracture; smash καὶ και and; even οὐκ ου not ἐν εν in ὀργῇ οργη passion; temperament οὐδὲ ουδε not even; neither ἐν εν in πολέμῳ πολεμος battle
11:20 וְ wᵊ וְ and עָמַ֧ד ʕāmˈaḏ עמד stand עַל־ ʕal- עַל upon כַּנֹּ֛ו kannˈô כֵּן base מַעֲבִ֥יר maʕᵃvˌîr עבר pass נֹוגֵ֖שׂ nôḡˌēś נגשׂ drive הֶ֣דֶר hˈeḏer הֶדֶר dignity מַלְכ֑וּת malᵊḵˈûṯ מַלְכוּת kingship וּ û וְ and בְ vᵊ בְּ in יָמִ֤ים yāmˈîm יֹום day אֲחָדִים֙ ʔᵃḥāḏîm אֶחָד one יִשָּׁבֵ֔ר yiššāvˈēr שׁבר break וְ wᵊ וְ and לֹ֥א lˌō לֹא not בְ vᵊ בְּ in אַפַּ֖יִם ʔappˌayim אַף nose וְ wᵊ וְ and לֹ֥א lˌō לֹא not בְ vᵊ בְּ in מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
11:20. et stabit in loco eius vilissimus et indignus decore regio et in paucis diebus conteretur non in furore nec in proelioAnd there shall stand up in his place one most vile, and unworthy of kingly honour: and in a few days he shall be destroyed, not in rage nor in battle.
20. Then shall stand up in his place one that shall cause an exactor to pass through the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle.
11:20. And there will stand up in his place one who is most worthless and unworthy of kingly honor. And in a short time, he will be worn out, but not in fury, nor in battle.
11:20. Then shall stand up in his estate a raiser of taxes [in] the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle.
Then shall stand up in his estate a raiser of taxes [in] the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle:

11:20 На место его восстанет некий, который пошлет сборщика податей, пройти по царству славы; но и он после немногих дней погибнет, и не от возмущения и не в сражении.
11:20
καὶ και and; even
ἀναστήσεται ανιστημι stand up; resurrect
ἐκ εκ from; out of
τῆς ο the
ῥίζης ριζα root
αὐτοῦ αυτος he; him
φυτὸν φυτον realm; kingdom
εἰς εις into; for
ἀνάστασιν αναστασις resurrection
ἀνὴρ ανηρ man; husband
τύπτων τυπτω strike; beat
δόξαν δοξα glory
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἐν εν in
ἡμέραις ημερα day
ἐσχάταις εσχατος last; farthest part
συντριβήσεται συντριβω fracture; smash
καὶ και and; even
οὐκ ου not
ἐν εν in
ὀργῇ οργη passion; temperament
οὐδὲ ουδε not even; neither
ἐν εν in
πολέμῳ πολεμος battle
11:20
וְ wᵊ וְ and
עָמַ֧ד ʕāmˈaḏ עמד stand
עַל־ ʕal- עַל upon
כַּנֹּ֛ו kannˈô כֵּן base
מַעֲבִ֥יר maʕᵃvˌîr עבר pass
נֹוגֵ֖שׂ nôḡˌēś נגשׂ drive
הֶ֣דֶר hˈeḏer הֶדֶר dignity
מַלְכ֑וּת malᵊḵˈûṯ מַלְכוּת kingship
וּ û וְ and
בְ vᵊ בְּ in
יָמִ֤ים yāmˈîm יֹום day
אֲחָדִים֙ ʔᵃḥāḏîm אֶחָד one
יִשָּׁבֵ֔ר yiššāvˈēr שׁבר break
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
בְ vᵊ בְּ in
אַפַּ֖יִם ʔappˌayim אַף nose
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
בְ vᵊ בְּ in
מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
11:20. et stabit in loco eius vilissimus et indignus decore regio et in paucis diebus conteretur non in furore nec in proelio
And there shall stand up in his place one most vile, and unworthy of kingly honour: and in a few days he shall be destroyed, not in rage nor in battle.
11:20. And there will stand up in his place one who is most worthless and unworthy of kingly honor. And in a short time, he will be worn out, but not in fury, nor in battle.
11:20. Then shall stand up in his estate a raiser of taxes [in] the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Преемником Антиоха был его сын Селевк IV Филопатор, процарствовавший 12: лет и не совершивший ничего выдающегося. Он успел только опозорить себя попыткой ограбить сокровища иерусалимского храма, для чего под благовидным предлогом послал в Палестину своего сановника Илиодора. Но Господь чудесным образом спас Свое святилище от нечестивца (2: Мак 3:7-29).
Adam Clarke: Commentary on the Bible - 1831
11:20: Then shall stand up in his estate a raiser of taxes - Seleucus Philopater succeeded his father Antiochus. He sent his treasurer Heliodorus to seize the money deposited in the temple of Jerusalem, which is here called the glory of the kingdom, see 2 Maccabees 9:23. He was so cramped to pay the annual tax to the Romans, that he was obliged to burden his subjects with continual taxes.
He shall be destroyed, neither in anger - fighting against an enemy, nor in battle - at the head of his troops; but basely and treacherously, by the hand of Heliodorus his treasurer, who hoped to reign in his stead.
Albert Barnes: Notes on the Bible - 1834
11:20: Then shall stand up in his estate - Margin, "or, place." The word used - כן kê n - means, properly, "a stand, station, place" (see the notes at Dan 11:7), and the idea here is simply that he would be succeeded in the kingdom by such an one. His successor would have the character and destiny which the prophecy proceeds to specify.
A raiser of taxes - One who shall be mainly characterized for this; that is, whose government would be distinguished eminently by his efforts to wring money out of the people. The Hebrew word נגשׂ nâ gas' means, properly, to urge, to drive, to impel, and it is then applied to one who urges or presses a debtor, or who exacts tribute of a people. The word is used with reference to "money" exactions in Deu 15:2-3 : "Every creditor that lendeth aught unto his neighbor, he shall not exact it of his neighbor or of his brother. Of a foreigner thou mayest exact it again." So in Kg2 23:35, Jehoiakim taxed the land "to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land." In Zac 9:8 - "And no oppressor shall pass through them anymore" - the same word is used. Here it denotes one who would be mainly characterized by his extorting tribute of his people, or using means to obtain money.
In the glory of the kingdom - The word "in" here is supplied by our translators. Lengerke renders it, "who shall suffer the tax-gatherer (eintreiber) to go through the glory of the kingdom." This is evidently the meaning. He would lay the richest and most productive parts of his kingdom under contribution. This might be either to pay a debt contracted by a former monarch; or to carry on war; or to obtain the means of luxurious indulgence; or for purposes of magnificence and display.
But within few days - A comparatively brief period. Compare Gen 27:44; Gen 29:20. It is impossible from this to determine the precise period which he would live, but the language would leave the impression that his would be a short reign.
He shall be destroyed - Hebrew, "shall be broken. That is, his power shall be broken." he shall cease to reign. It would not be certainly inferred from this that he would be put to death, or would die at that time, but that his reign then would come to an end, though it might be in some peaceful way.
Neither in anger - Hebrew, "angers." Not in any tumult or excitement, or by any rage of his subjects. This would certainly imply that his death would be a peaceful death.
Nor in battle - As many kings fell. The description would indicate a reign of peace, and one whose end would be peace, but who would have but a brief reign. The reference here is, undoubtedly, to Seleucus Philopator, the oldest son of Antiochus the Great, and his immediate successor. The fulfillment of the prediction is seen in the following facts in regard to him:
(a) As an exactor of tribute. He was bound to pay the tribute which his father had agreed to pay to the Romans. This tribute amounted to a thousand talents annually, and consequently made it necessary for him to apply his energies to the raising of that sum. The Jewish talent of silver was equal to (in the 1850's) about 1, 505 of American money (about 339 British pounds), and, consequently, this thousand talents, of the Jewish talent of silver here referred to, was equal to (in 1850's) about a million and a half dollars. The Greek talent of silver was worth (in 1850's) 1, 055 of American money (about 238 British pounds), and, if this was the talent, the sum would be about one million dollars. To raise this, in addition to the ordinary expenses of the government, would require an effort, and, as this was continued from year to year, and as Seleucus was known for little else, it was not unnatural that the should be characterized as the "raiser of taxes."
(b) Especially would this be true in the estimation of the Jews, for no small part of these taxes, or this Rev_enue, was derived from Palestine. Seleucus, taking advantage of the disturbances in Egypt, had reunited to the Syrian crown the provinces of Coelo-Syria and Palestine, which his father Antiochus the Great had given in dowry to his daughter Cleopatra, who was married to Ptolemy Epiphanes. - Jahn, "Heb. Commonwealth," p. 255. In the year 176 b. c., Simon, a Benjamite, who became governor of the temple at Jerusalem, the farmer of the Rev_enues of the Egyptian kings, attempted to make some innovations, which were steadily resisted by the high priest Onias III Simon, in anger, went to Apollonius, governor of Coelo-Syria under Seleucus, and informed him of the great treasures contained in the temple. "The king," says Jahn ("Heb. Commonwealth," p. 255), "through a friend to the Jews, and though he had regularly made disbursements, according to the directions of his father, toward sustaining the expenses of the sacrifices at Jerusalem, determined to apply to his own use the treasures of the temple, for the annual payment of one thousand talents to the Romans had reduced his finances to a very low ebb. With the design, therefore, of replenishing his exhausted treasury, he sent Heliodorus to Jerusalem to plunder the temple." Compare Appian, "Syriac." xlv. 60-65. See also Prideaux, "Con." iii. 208; 2 Macc. 3. Besides this, the necessity of raising so much Rev_enue would give him the character of a "raiser of taxes."
(c) This was done in what might properly be termed "the glory of his kingdom," or in what would, in the language of an Hebrew, be so called - Coelo-Syria and Palestine. To the eye of a Hebrew this was the glory of all lands, and the Jewish writers were accustomed to designate it by some such appellation. Compare the notes at Dan 11:16.
(d) His reign continued but a short time - answering to what is here said, that it would be for a "few days." In fact, he reigned but eleven or twelve years, and that, compared with the long reign of Antiochus his father - thirty-seven years - was a brief period.
(e) The manner of his death. He did not fall in battle, nor was he cut off in a popular tumult. He was, in fact, poisoned. In the eleventh year of his reign, he sent his only son Demetrius as hostage to Rome, and released his brother Antiochus, who had resided twelve years in that city. As the heir to the crown was now out of the way, Heliodorus sought to raise himself to the royal dignity, and for this purpose he destroyed the king by poison. He attached a large party to his interests, and finally gained over those who were in favor of submitting to the king of Egypt. Antiochus Epiphanes received notice of these transactions while he was at Athens on his return from Rome. He applied himself to Eumenes, king of Pergamos, whom, with his brother Attalus, he easily induced to espouse his cause, and they, with the help of a part of the Syrians, deprived Heliodorus of his usurped authority. Thus, in the year 175 b. c., Antiochus Epiphanes quietly ascended the throne, while the lawful heir, Demetrius, was absent at Rome. Appian, "Syriac." lxv. 60-65; Jahn, "Heb. Commonwealth," ch. ix. Section 91. The remainder of this chapter is occupied with a detail of the crimes, the cruelties, and the oppressions of Antiochus Epiphanes, or Antiochus IV.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: estate: or, place, Dan 11:7, Dan 11:21 *marg.
a raiser of taxes in the: Heb. one that causeth an exactor to pass over the, etc. Seleucus Philopater, who levied on his subjects the tribute imposed on his father, and was poisoned by his treasurer Heliodorus. Deu 15:2, Deu 15:3; Kg2 23:35
anger: Heb. angers, Pro 30:33
Carl Friedrich Keil and Franz Delitzsch
11:20
Another stands up in his place, who causeth נוגשׂ to pass over, through his eagerness for riches. נוגשׂ most understand as a collector of tribute, referring for this to 4Kings 23:35, and מלכוּת הדר מלכוּת as the Holy Land, and then think on Heliodorus, whom Seleucus Nicator sent to Jerusalem to seize the temple treasure. But this interpretation of the words is too limited. נגשׂ denotes, no doubt (4Kings 23:35), to collect gold and silver; but it does not thence follow that נוגשׂ, when silver and gold are not spoken of, means to collect tribute. The word in general designates the taskmaster who urges on the people to severe labour, afflicts and oppresses them as cattle. מלכוּת הדר is not synonymous with הצּבי ארץ, Dan 11:16, but stands much nearer to מלכוּת הוד, Dan 11:21, and designates the glory of the kingdom. The glory of the kingdom was brought down by נוגשׂ, and העביר refers to the whole kingdom of the king spoken of, not merely to the Holy Land, which formed but a part of his kingdom. By these oppressions of his kingdom he prepared himself in a short time for destruction. אחדים ימים (days few), as in Gen 27:44; Gen 29:20, the designation of a very short time. The reference of these words, "in days few," to the time after the pillage of the temple of Jerusalem by Heliodorus is not only an arbitrary proceeding, but is also contrary to the import of the words, since ב in בּימים does not mean post. מאפּים ולא, in contradistinction and contrast to במלחמה ולא, can only denote private enmity or private revenge. "Neither by anger (i.e., private revenge) nor by war" points to an immediate divine judgment.
If we now, before proceeding further in our exposition, attentively consider the contents of the revelation of vv. 5-20, so as to have a clear view of its relation to the historical fulfilment, we shall find the following to be the course of the thoughts exhibited: - After the fall of the Javanic world-kingdom (Dan 11:4) the king of the south shall attain to great power, and one of his princes shall found (Dan 11:5) a yet greater dominion in the north. After the course of years they shall enter into an agreement, for the king of the south shall give his daughter in marriage to the king of the north so as to establish a right relationship between them; but this agreement shall bring about the destruction of the daughter, as well as of her father and all who co-operated for the effecting of this marriage (Dan 11:6). Hereupon a descendant of that king of the south shall undertake a war against the king of the north, victoriously invade the country of the adversary, gather together great spoil and carry it away to Egypt, and for years hold the supremacy. The king of the north shall, it is true, penetrate into his kingdom, but he shall again return home without effecting anything (Dan 11:7-9). His sons also shall pass over the kingdom of the south with a multitude of hosts, but the multitude shall be given into the hand of the king, who shall not come to power by casting down myriads. The king of the north shall return with a host yet more numerous; against the king of the south many, also faithless members of the Jewish nation, shall rise up, and the king of the north shall take the fortified cities, without the king of the south having the power to offer him resistance (Dan 11:10-15). The conqueror shall now rule in the conquered lands after his own pleasure, and set his foot on the Holy Land with the intention of destroying it. Thereupon he shall come with the whole might of his kingdom against the king of the south, and by the marriage of his daughter seek to establish a right relationship with him, but he shall only thereby bring about the destruction of his daughter. Finally, he shall make an assault against the islands and the maritime countries of the west; but he shall be smitten by his chiefs, and be compelled to return to the fortresses of his own land, and shall fall (Dan 11:16-19). But his successor, who shall send taskmasters through the most glorious regions of the kingdom, shall be destroyed in a short time (Dan 11:20).
Thus the revelation depicts how, in the war of the kings of the south and of the north, first the king of the south subdued the north, but when at the summit of his conquest he sank under the power of his adversary through the insurrections and the revolt of an apostate party of the Jews; whereupon, by an assault upon the west in his endeavour, after a firmer establishment and a wider extension of his power, he brings about his own overthrow, and his successor, in consequence of the oppression of his kingdom, comes to his end in a few days.
Now, since the king who comes into his place (Dan 11:21.) after he has become strong raises himself up against the holy covenant, takes away the daily worship in the temple of the Lord, etc., is, according to the historical evidence found in the books of the Maccabees, the Seleucidan Antiochus Epiphanes, so the prophetic announcement, vv. 5-20, stretches itself over the period from the division of the monarchy of Alexander among his generals to the commencement of the reign of Antiochus Epiphanes in the year 175 b.c., during which there reigned seven Syrian and six Egyptian kings, viz. -
Syrian Kings (from b.c.) Egyptian Kings (from b.c.) Seleucus Nicator 310-280 Ptolemy Lagus 323-284 Antiochus Sidetes 280-260 Ptolemy Philadelphus 284 Antiochus Theus 260-245 Ptolemy Euergetes 246-221 Seleucus Callinicus 245-225 Ptolemy Philopator 221-204 Seleucis Ceraunus 225-223 Ptolemy Epiphanes 204-180 Antiochus the Great 223-186 Ptolemy Philometor 180
But in the prophetic revelation there is mention made of only four kings of the north (one in Dan 11:5-9; his sons, Dan 11:10-12; a third, Dan 11:13-19; and the fourth, Dan 11:20) and three kings of the south (the first, Dan 11:5 and Dan 11:6; the "branch," Dan 11:7-9; and the king, Dan 11:10-15), distinctly different, whereby of the former, the relation of the sons (Dan 11:10) to the king indefinitely mentioned in Dan 11:11, is admitted, and of the latter the kings of the south, it remains doubtful whether he who is spoken of in Dan 11:9-15 is different from or is identical with "the branch of her roots" (Dan 11:7). This circumstance shows that the prophecy does not treat of individual historical personages, but only places in view the king of the south and the king of the north as representatives of the power of these two kingdoms. Of these kings special deeds and undertakings are indeed mentioned, which point to definite persons; e.g., of the king of the north, that he was one of the princes of the king of the south, and founded a greater dominion than his (Dan 11:5); the marriage of the daughter of the king of the south to the king of the north (Dan 11:6); afterwards the marriage also of the daughter of the king of the north (Dan 11:17), and other special circumstances in the wars between the two, which are to be regarded not merely as individualizing portraitures, but denote concrete facts which have verified themselves in history. But yet all these specialities do not establish the view that the prophecy consists of a series of predictions of historical facta, because even these features of the prophecy which find their actual fulfilments in history do not coincide with the historical reality.
Thus all interpreters regard the king of the south, Dan 11:5, as Ptolemy Lagus, and that one of his princes (מן־שׂריו) who founded a greater dominion as Seleucus Nicator, or the "Conqueror," who, in the division of the countries which the conquerors made after the overthrow and death of Antiochus, obtained, according to Appian, Syr. c. 55, Syria from the Euphrates to the Mediterranean Sea and Phrygia; then by using every opportunity of enlarging his kingdom, he obtained also Mesopotamia, Armenia, and a part of Cappadocia, and besides subjugated the Persians, Parthians, Bactrains, Arabians, and other nations as far as the Indus, which Alexander had conquered; so that, after Alexander, no one had more nations of Asia under his sway than Seleucus, for from the borders of Phyrgia to the Indus all owned his sway. While this extension of his kingdom quite harmonizes with the prophecy of the greatness of his sovereignty, yet the designation "one of his princes" does not accord with the position of Ptolemy Lagus. Both of these were certainly at the beginning generals of Alexander. Seleucus, afterwards vicegerent of the Babylonians, found himself, however, from fear of Antigonus, who sought to put him to death, under the necessity of fleeing to Egypt to Ptolemy, by whom he was hospitably received, and with whom and other vicegerents he entered into a league against Antigonus, and when war arose, led an Egyptian fleet against Antigonus (Diod. Sic. xix. 55-62). He was accordingly not one of Ptolemy's generals.
Moreover, the marriage of the king's daughter, Dan 11:6, is thus explained by Jerome, and all interpreters who follow him: - Ptolemy Philadelphus made peace with Antiochus Theus, after many years' war, on the condition that Antiochus should put away his own wife Laodice, who was at the same time his half-sister, and disinherit her son, and should marry Berenice, the daughter of Ptolemy, and should appoint her first-born son as his successor on the throne of the kingdom (Appian, Syr. c. 65, and Jerome). This factum can be regarded as a fulfilling of the prophecy, Dan 11:6; but the consequences which resulted from this political marriage do not correspond with the consequences prophesied of. According to the testimony of history, Ptolemy died two years after this marriage, whereupon Antiochus set aside Berenice, and took to himself again his former wife Laodice, along with her children. But she effected the death of her husband by poison, as she feared his fickleness, and then her son Seleucus Callinicus ascended the throne. Berenice fled with her son to the asylum of Daphne, but she was there murdered along with him. The prophecy, according to this, differs from the historical facts, not merely in regard to the consequences of the events, but also in regard to the matter itself; for it speaks not only of the daughter, but also of her father being given up to death, while the natural death of her father is in no respect connected with that marriage, and not till after his death did the consequences fatal to his daughter and her child develop themselves.
Further, as to the contents of Dan 11:7-9, history furnishes the following confirmations: - In order to save his sister, who was put aside by Antiochus Theus, her brother, Ptolemy Euergetes, invaded the Syrian kingdom, in which Seleucus Callinicus had succeeded his father on the throne, in alliance with the armies of the Asiatic cities, and put to death his mother Laodice, since he had come too late to save his sister, in revenge for her murder, overthrew all the Syrian fortresses from Cilicia to the Tigris and Babylonia, and would have conquered the whole of the Syrian kingdom, if an insurrection which had broken out in Egypt had not caused him to return thither, carrying with him many images of the gods, and immense treasure, which he had taken from the vanquished cities. Then, while engaged in Egypt, Callinicus recovered the cities of Asia Minor, but failed to conquer the maritime countries, because his fleet was wrecked in a storm; and when he thereupon undertook a land expedition against Egypt, he was totally defeated, so that he returned to Antioch with only a few followers: cf. Justin, Hist. xxvii. 1, 2; Polyb. v. 58; and Appian, Syr. c. 65. On the other hand, the announcement of the war of his sons with many hosts overflowing the land, Dan 11:10, is not confirmed by history. After the death of Callinicus in captivity, his son Seleucus Ceraunus succeeded to the government, a very incompetent man, who after tow years was poisoned by his generals in the war with Attalus, without having undertaken anything against Egypt. His brother Antiochus, surnamed the Great, succeeded him, who, in order to recover Coele-Syria and Phoenicia, renewed the war against the king of Egypt (not till about two years after he ascended the throne, however, did Ptolemy Philopator begin to reign), in which he penetrated twice to Dura, two (German) miles north from Caesarea (Polyb. x. 49), then concluded a four months' truce, and led his host back to the Orontes (Polyb. v. 66; Justin, xxx. 1). After the renewal of hostilities he drove the Egyptian army back to Sidon, conquered Gilead and Samaria, and took up his winter-quarters in Ptolemais (Polyb. v. 63-71). In the beginning of the following year, however, he was defeated by the Egyptians at Raphia, not far from Gaza, and was compelled, with great loss in dead and prisoners, to return as quickly as possible to Antioch, and to leave Coele-Syria, Phoenicia, and Palestine to the Egyptians (Polyb. v. 79, 80, 82-86). Dan 11:11 and Dan 11:12 refer to this war. Thirteen our fourteen years after this, Antiochus, in league with Philip III of Macedon, renewed the war against the Egyptians, when, after Philopator's death, Ptolemy Epiphanes, being five years old, had ascended the throne, retook the three above-named countries (Coele-Syria, Phoenicia, and Palestine), vanquished the Egyptian host led by Scopas near Paneas, and compelled the fortress of Sidon, into which the Egyptians had fled, to surrender after a lengthened siege, and then concluded a peace with Ptolemy on the condition that he took to wife the daughter of Antiochus, Cleopatra, who should bring with her, as her dowry, Coele-Syria, Phoenicia, and Palestine (Polyb. xv. 20, xxviii. 17; App. Syr. c. i.; Liv. xxxiii. 19; and Joseph. Antt. xii. 4. 1). Since the time of Jerome, the prophecy Dan 11:13-17 has been referred to this last war. But also here the historical events fall far behind the contents of the prophecy. The prophecy points to the complete subjugation of the king of the south, while this war was carried on only for the possession of the Asiatic provinces of the Egyptian kingdom. Also the rising up of many (רבּים, Dan 11:14) against the king of the south is not historically verified; and even the relation spoken of by Josephus (Antt. xii. 3. 3) in which the Jews stood to Antiochus the Great was not of such a kind as to be capable of being regarded as a fulfilling of the "exalting themselves" of the פריצים בּני, Dan 11:14. Still less does the statement of Dan 11:16, that the king of the north would stand in the glorious land, agree with כּלה interpreted of conduct of Antiochus the Great toward the Jews; for according to Josephus, Antt. l.c., he treated the Jews round about Jerusalem favourably, because of their own accord they had submitted to him and had supported his army, and granted to them not only indulgence in regard to the observance of their religious ordinances, but also afforded them protection.
Moreover, Dan 11:18, containing the prophecy of the undertaking of the king of the north against the islands, has not its historical fulfilment in the expedition of Antiochus the Great against the coasts and islands of Asia Minor and the Hellespont; but Dan 11:19, that which is said regarding his return to the fortresses of his own land and his overthrow, does not so correspond with the historical issues of the reign of this king that one would be able to recognise therein a prediction of it. Finally, of his successor, Seleucus Philopator, to whom Dan 11:20 must refer, if the foregoing verses treat of Antiochus the Great, nothing further is communicated, than that he quum paternis cladibus fractas admodum Syriae opes accepisset, post otiosum nullisque admodum rebus gestis nobilitatum annorum duodecim regnum, was put to death through the treachery of Heliodorus, unius ex purpuratis (Liv. xli. 19, cf. App. Syr. c. 45), and the mission of Heliodorus to Jerusalem to seize the treasures of the temple, which is fabulously described in 2 Macc. 3:4ff. The ישּׁבר (shall be destroyed) of this king אחדים בּימים (within few days) does not harmonize with the fact of his twelve years' reign.
From this comparison this much follows, that the prophecy does not furnish a prediction of the historical wars of the Seleucidae and the Ptolemies, but an ideal description of the war of the kings of the north and the south in its general outlines, whereby, it is true, diverse special elements of the prophetical announcement have historically been fulfilled, but the historical reality does not correspond with the contents of the prophecy in anything like an exhaustive manner. This ideal character of the prophecy comes yet more prominently forward to view in the following prophetic description.
Geneva 1599
11:20 (q) Then shall stand up in his estate a raiser of taxes [in] the glory of the kingdom: but within few days he shall be destroyed, neither in (r) anger, nor in battle.
(q) That is, Seleuchus will succeed his father Antiochus.
(r) Not by foreign enemies, or battle, but by treason.
John Gill
11:20 Then shall stand up in his estate a raiser of taxes in the glory of the kingdom,.... This was not Antiochus Epiphanes, as Theodoret, he is designed in the next verse; nor Ptolemy Epiphanes; as Porphyry, for he did not succeed Antiochus the great; nor Tryphon, tutor to Antiochus, as some Jewish writers; but Seleucus Philopator, the eldest son of Antiochus the great; who succeeded him, and was settled in his kingdom in his father's room, and stood upon his basis; and might well be called a raiser of taxes, being not only a covetous man, and a lover of money above all things; and therefore laid heavy taxes on his subjects, to gratify his avarice; but was indeed obliged to it, to raise the thousand talents yearly to pay the Romans, which his father had laid himself under obligation to do; and this took up the whole life of this his successor; for as there were twelve thousand talents to pay, a thousand each year, and Seleucus reigned in all but twelve years at most, he did nothing but raise taxes yearly to pay this tribute. It may be rendered, "then shall stand upon his basis": or, "in his room", as the Vulgate Latin version, in the room of Antiochus the great, "one that causes the exactors to pass through the glory of the kingdom" (o); that causes tax gatherers to go through the kingdom, and collect the tax of the people, who are the glory of the kingdom, especially the rich, the nobility, and gentry; or money, which is the glory of a nation: or, "shall cause the exactors to pass over to the glory of the kingdom"; that is, cause a tax gatherer to go over from Syria to the glorious land, or the glorious part of his dominion, the land of Judea; and so may have respect particularly to Heliodorus his treasurer, whom he sent to Jerusalem to demand the treasure of money he heard was laid up in the temple there; in the Apocrypha:
"Now when Apollonius came to the king, and had shewed him of the money whereof he was told, the king chose out Heliodorus his treasurer, and sent him with a commandment to bring him the foresaid money.'' (2 Maccabees 3:7)
but within few days he shall be destroyed, neither in anger, nor in battle; or, within a few years, as Grotius and Prideaux render it; "days" being often put for years. Seleucus reigned but twelve years at most, which were but few in comparison of the long reign of his father, which was a reign of thirty seven years; and he died not through the rage of the populace, or through the sedition and rebellion of his subjects, nor in war, with a foreign enemy; but through the treachery of Heliodorus his treasurer, by whom he was poisoned, as is supposed; either for the sake of Antiochus Epiphanes, who was at that very time returning from Rome, where he had been an hostage ever since the defeat of his father, the money being now paid, which was stipulated; or rather on his own account, having a design to seize the kingdom for himself.
(o) "stabit autem super basillius, qui transire faciet exactorem per decus regni", Michaelis.
John Wesley
11:20 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.
Robert Jamieson, A. R. Fausset and David Brown
11:20 in his estate--in Antiochus' stead: his successor, Seleucus Philopater, his son.
in the glory of the kingdom--that is, inheriting it by hereditary right. MAURER translates, "one who shall cause the tax gatherer (Heliodorus) to pass through the glory of the kingdom," that is, Judea, "the glorious land" (Dan 11:16, Dan 11:41; Dan 8:9). Simon, a Benjamite, in spite against Onias III, the high priest, gave information of the treasures in the Jewish temple; and Seleucus having reunited to Syria CÅ“lo-Syria and Palestine, the dowry formerly given by Antiochus the Great to Cleopatra, Ptolemy's wife, sent Heliodorus to Jerusalem to plunder the temple. This is narrated in 2 Maccabees 3:4, &c. Contrast Zech 9:8, "No oppressor shall pass through . . . any more."
within few days . . . destroyed--after a reign of twelve years, which were "few" compared with the thirty-seven years of Antiochus' reign. Heliodorus, the instrument of Seleucus' sacrilege, was made by God the instrument of his punishment. Seeking the crown, in the absence at Rome of Seleucus' only son and heir, Demetrius, he poisoned Seleucus. But Antiochus Epiphanes, Seleucus' brother, by the help of Eumenes, king of Pergamos, succeeded to the throne, 175 B.C.
neither in anger, nor in battle--not in a popular outbreak, nor in open battle.
11:2111:21: կացցէ ՚ի վերայ պատրաստութեան իւրոյ, զի արհամարհեցաւ. եւ ո՛չ ետուն նմա փառս թագաւորութեան. եւ եկեսցէ յաջողութեամբ, եւ բռնադատեսցի թագաւորութեանց գայթագղութեամբք[12258]։ [12258] Ոմանք. Եւ բռնաւորեսցի թագաւորութեանց։
21 նա ո՛չ իր անձով եւ ո՛չ պատերազմով չի մնալու իր դիրքի վրայ, քանի որ արհամարհուեց: Նրան թագաւորական փառքի չարժանացրին, ոչ էլ յաջողութիւն եկաւ նրան. նա տարուեց թագաւորական գայթակղութիւններով:
21 Անոր տեղ անարգ մէկը պիտի ելլէ, որուն թագաւորական պատիւ պիտի չտան. բայց անիկա հանդարտութեամբ պիտի գայ ու շողոքորթութիւններով թագաւորութիւնը պիտի առնէ։
Կացցէ ի վերայ պատրաստութեան իւրոյ, զի արհամարհեցաւ, եւ ոչ ետուն նմա փառս թագաւորութեան. եւ եկեսցէ յաջողութեամբ, եւ բռնադատեսցի թագաւորութեանց գայթակղութեամբք:

11:21: կացցէ ՚ի վերայ պատրաստութեան իւրոյ, զի արհամարհեցաւ. եւ ո՛չ ետուն նմա փառս թագաւորութեան. եւ եկեսցէ յաջողութեամբ, եւ բռնադատեսցի թագաւորութեանց գայթագղութեամբք[12258]։
[12258] Ոմանք. Եւ բռնաւորեսցի թագաւորութեանց։
21 նա ո՛չ իր անձով եւ ո՛չ պատերազմով չի մնալու իր դիրքի վրայ, քանի որ արհամարհուեց: Նրան թագաւորական փառքի չարժանացրին, ոչ էլ յաջողութիւն եկաւ նրան. նա տարուեց թագաւորական գայթակղութիւններով:
21 Անոր տեղ անարգ մէկը պիտի ելլէ, որուն թագաւորական պատիւ պիտի չտան. բայց անիկա հանդարտութեամբ պիտի գայ ու շողոքորթութիւններով թագաւորութիւնը պիտի առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2111:21 И восстанет на место его презренный, и не воздадут ему царских почестей, но он придет без шума и лестью овладеет царством.
11:21 καὶ και and; even ἀναστήσεται ανιστημι stand up; resurrect ἐπὶ επι in; on τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him εὐκαταφρόνητος ευκαταφρονητος and; even οὐ ου not δοθήσεται διδωμι give; deposit ἐπ᾿ επι in; on αὐτὸν αυτος he; him δόξα δοξα glory βασιλέως βασιλευς monarch; king καὶ και and; even ἥξει ηκω here ἐξάπινα εξαπινα all at once κατισχύσει κατισχυω force down; prevail βασιλεὺς βασιλευς monarch; king ἐν εν in κληροδοσίᾳ κληροδοσια he; him
11:21 וְ wᵊ וְ and עָמַ֤ד ʕāmˈaḏ עמד stand עַל־ ʕal- עַל upon כַּנֹּו֙ kannˌô כֵּן base נִבְזֶ֔ה nivzˈeh בזה despise וְ wᵊ וְ and לֹא־ lō- לֹא not נָתְנ֥וּ nāṯᵊnˌû נתן give עָלָ֖יו ʕālˌāʸw עַל upon הֹ֣וד hˈôḏ הֹוד splendour מַלְכ֑וּת malᵊḵˈûṯ מַלְכוּת kingship וּ û וְ and בָ֣א vˈā בוא come בְ vᵊ בְּ in שַׁלְוָ֔ה šalwˈā שַׁלְוָה ease וְ wᵊ וְ and הֶחֱזִ֥יק heḥᵉzˌîq חזק be strong מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּת kingship בַּ ba בְּ in חֲלַקְלַקֹּֽות׃ ḥᵃlaqlaqqˈôṯ חֲלַקְלַקֹּות smoothness
11:21. et stabit in loco eius despectus et non tribuetur ei honor regius et veniet clam et obtinebit regnum in fraudulentiaAnd there shall stand up in his place one despised, and the kingly honour shall not be given him: and he shall come privately, and shall obtain the kingdom by fraud.
21. And in his place shall stand up a contemptible person, to whom they had not given the honour of the kingdom: but he shall come in time of security, and shall obtain the kingdom by flatteries.
11:21. And there will stand up in his place the despicable one, and he will not be assigned the honor of a king. And he will arrive in secret, and he will obtain the kingdom by deceitfulness.
11:21. And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries:

11:21 И восстанет на место его презренный, и не воздадут ему царских почестей, но он придет без шума и лестью овладеет царством.
11:21
καὶ και and; even
ἀναστήσεται ανιστημι stand up; resurrect
ἐπὶ επι in; on
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
εὐκαταφρόνητος ευκαταφρονητος and; even
οὐ ου not
δοθήσεται διδωμι give; deposit
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
δόξα δοξα glory
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἥξει ηκω here
ἐξάπινα εξαπινα all at once
κατισχύσει κατισχυω force down; prevail
βασιλεὺς βασιλευς monarch; king
ἐν εν in
κληροδοσίᾳ κληροδοσια he; him
11:21
וְ wᵊ וְ and
עָמַ֤ד ʕāmˈaḏ עמד stand
עַל־ ʕal- עַל upon
כַּנֹּו֙ kannˌô כֵּן base
נִבְזֶ֔ה nivzˈeh בזה despise
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נָתְנ֥וּ nāṯᵊnˌû נתן give
עָלָ֖יו ʕālˌāʸw עַל upon
הֹ֣וד hˈôḏ הֹוד splendour
מַלְכ֑וּת malᵊḵˈûṯ מַלְכוּת kingship
וּ û וְ and
בָ֣א vˈā בוא come
בְ vᵊ בְּ in
שַׁלְוָ֔ה šalwˈā שַׁלְוָה ease
וְ wᵊ וְ and
הֶחֱזִ֥יק heḥᵉzˌîq חזק be strong
מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּת kingship
בַּ ba בְּ in
חֲלַקְלַקֹּֽות׃ ḥᵃlaqlaqqˈôṯ חֲלַקְלַקֹּות smoothness
11:21. et stabit in loco eius despectus et non tribuetur ei honor regius et veniet clam et obtinebit regnum in fraudulentia
And there shall stand up in his place one despised, and the kingly honour shall not be given him: and he shall come privately, and shall obtain the kingdom by fraud.
11:21. And there will stand up in his place the despicable one, and he will not be assigned the honor of a king. And he will arrive in secret, and he will obtain the kingdom by deceitfulness.
11:21. And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. Преемником Селевка Филопатора был брат его; сын Антиоха, Антиох Епифан (175-164: г.). Он характеризуется, как человек "презренный", т. е. ничтожный по нравственному достоинству и недостойный по своим правам престола, почему "и не воздадут ему царских почестей", а он "завладеет царством лестью". И действительно, Антиох Епифан хитро устранил законного наследника престола - сына Селевка Димитрия, бывшего в это время заложником в Риме, и предотвратил происки на тот же престол государственного казначея Илиодора и своей сестры, египетской царицы Клеопатры, в пользу ее малолетнего сына, египетского царя Птоломея Филометора. С этим последним Антиох Епифан начал было войну, в которой "всепотопляющие полчища" египетские были им разбиты (1: Мак 1:17-19). Заключив затем с Филометором временный союз, Антиох прикрываясь родством, вошел в Мемфис и здесь под предлогом, что он берет на себя заботы о малолетнем племяннике-царе и о делах его правления, стал полновластно распоряжаться Египетским царством: вступил "в мирные и плодоносные страны" Египта и сильно разграбил их; думал о том, чтобы разрушать крепости египетские и обессилить страну и затем окончательно овладеть южным царством.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. 22 And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. 23 And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. 24 He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. 25 And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. 26 Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. 27 And both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. 28 Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. 29 At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. 30 For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. 32 And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. 33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. 34 Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. 35 And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. 37 Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. 38 But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things. 39 Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain. 40 And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. 41 He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. 42 He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. 43 But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. 44 But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 45 And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
All this is a prophecy of the reign of Antiochus Epiphanes, the little horn spoken of before (ch. viii. 9) a sworn enemy to the Jewish religion, and a bitter persecutor of those that adhered to it. What troubles the Jews met with in the reigns of the Persian kings were not so particularly foretold to Daniel as these, because then they had living prophets with them, Haggai and Zechariah, to encourage them; but these troubles in the days of Antiochus were foretold, because, before that time, prophecy would cease, and they would find it necessary to have recourse to the written word. Some things in this prediction concerning Antiochus are alluded to in the New-Testament predictions of the antichrist, especially v. 36, 37. And as it is usual with the prophets, when they foretel the prosperity of the Jewish church, to make use of such expressions as were applicable to the kingdom of Christ, and insensibly to slide into a prophecy of that, so, when they foretel the troubles of the church, they make use of such expressions as have a further reference to the kingdom of the antichrist, the rise and ruin of that. Now concerning Antiochus, the angel foretels here,
I. His character: He shall be a vile person. He called himself Epiphanes--the illustrious, but his character was the reverse of his surname. The heathen writers describe him to be an odd-humoured man, rude and boisterous, base and sordid. He would sometimes steal out of the court into the city, and herd with any infamous company incognito--in disguise he made himself a companion of the common sort, and of the basest strangers that came to town. He had the most unaccountable whims, so that some took him to be silly, others to be mad. Hence he was called Epimanes--the madman. He is called a vile person, for he had been a long time a hostage at Rome for the fidelity of his father when the Romans had subdued him; and it was agreed that, when the other hostages were exchanged, he should continue a prisoner at large.
II. His accession to the crown. By a trick he got his elder brother's son, Demetrius, to be sent a hostage to Rome, in exchange for him, contrary to the cartel; and, his elder brother being made away with by Heliodorus (v. 20), he took the kingdom. The states of Syria did not give it to him (v. 21), because they knew it belonged to his elder brother's son, nor did he get it by the sword, but came in peaceably, pretending to reign for his brother's son, Demetrius, then a hostage at Rome. But with the help of Eumenes and Attalus, neighbouring princes, he gained an interest in the people, and by flatteries obtained the kingdom, established himself in it, and crushed Heliodorus, who made head against him with the arms of a flood; those that opposed him were overflown and broken before him, even the prince of the covenant, his nephew, the rightful heir, whom he pretended to covenant with that he would resign to him whenever he should return, v. 22. But (v. 23) after the league made with him he shall work deceitfully, as one whose avowed maxim it is that princes ought not to be bound by their word any longer than it is for their interest. And with a small people, that at first cleave to him, he shall become strong, and (v. 24) he shall enter peaceably upon the fattest places of the kingdom of Syria, and, very unlike his predecessors, shall scatter among the people the prey, and the spoil, and riches, to insinuate himself into their affections; but, at the same time, he shall forecast his devices against the strong-holds, to make himself master of them, so that his generosity shall last but for a time; when he has got the garrisons into his hands he will scatter his spoil no more, but rule by force, as those commonly do that come in by fraud. He that comes in like a fox reigns like a lion. Some understand these verses of his first expedition into Egypt, when he came not as an enemy, but as a friend and guardian to the young king Ptolemæus Philometer, and therefore brought with him but few followers, yet those stout men, and faithful to his interest, whom he placed in divers of the strong-holds in Egypt, thereby making himself master of them.
III. His war with Egypt, which was his second expedition thither. This is described, v. 25, 27. Antiochus shall stir up his power and courage against Ptolemæus Philometer king of Egypt. Ptolemy, thereupon, shall be stirred up to battle against him, shall come against him with a very great and mighty army; but Ptolemy, though he has such a vast army, shall not be able to stand before him; for Antiochus's army shall overthrow his, and overpower it, and great multitudes of the Egyptian army shall fall down slain. And no marvel, for the king of Egypt shall be betrayed by his own counsellors; those that feed of the portion of his meat, that eat of his bread and live upon him, being bribed by Antiochus, shall forecast devices against him, and even they shall destroy him; and what fence is there against such treachery? After the battle, a treaty of peace shall be set on foot, and these two kings shall meet at one council-board, to adjust the articles of peace between them; but they shall neither of them be sincere in it, for they shall, in their pretences and promises of amity and friendship, lie to one another, for their hearts shall be at the same time to do one another all the mischief they can. And then no marvel that it shall not prosper. The peace shall not last; but the end of it shall be at the time appointed in the divine Providence, and then the war shall break out again, as a sore that is only skinned over.
IV. Another expedition against Egypt. From the former he returned with great riches (v. 28), and therefore took the first occasion to invade Egypt again, at the time appointed by the divine Providence, two years after, in the eighth year of his reign, v. 29. He shall come towards the south. But this attempt shall not succeed, as the two former did, nor shall he gain his point, as he had done before once and again; for (v. 30) the ships of Chittim shall come against him, that is, the navy of the Romans, or only ambassadors from the Roman senate, who came in ships. Ptolemæus Philometer, king of Egypt, being now in a strict alliance with the Romans, craved their aid against Antiochus, who had besieged him and his mother Cleopatra in the city of Alexandria. The Roman senate thereupon sent an embassy to Antiochus, to command him to raise the siege, and, when he desired some time to consider of it and consult with his friends about it, Popilius, one of the ambassadors, with his staff drew a circle about him, and told him, as one having authority, he should give a positive answer before he came out of that circle; whereupon, fearing the Roman power, he was forced immediately to give orders for the raising of the siege and the retreat of his army out of Egypt. So Livy and others relate the story which this prophecy refers to. He shall be grieved, and return; for it was a great vexation to him to be forced to yield thus.
V. His rage and cruel practices against the Jews. This is that part of his government, or mis-government rather, which is most enlarged upon in this prediction. In his return from his expedition into Egypt (which is prophesied of, v. 28) he did exploits against the Jews, in the sixth year of his reign; then he spoiled the city and temple. But the most terrible storm was in his return from Egypt, two years after, prophesied of v. 30. Then he took Judea in his way home; and, because he could not gain his point in Egypt by reason of the Romans interposing, he wreaked his revenge upon the poor Jews, who gave him no provocation, but had greatly provoked God to permit him to do it, Dan. viii. 23.
1. He had a rooted antipathy to the Jews' religion: His heart was against the holy covenant, v. 28. And (v. 30) he had indignation against the holy covenant, that covenant of peculiarity by which the Jews were incorporated a people distinct from all other nations, and dignified above them. He hated the law of Moses and the worship of the true God, and was vexed at the privileges of the Jewish nation and the promises made to them. Note, That which is the hope and joy of the people of God is the envy of their neighbours, and that is the holy covenant. Esau hated Jacob because he had got the blessing. Those that are strangers to the covenant are often enemies to it.
2. He carried on his malicious designs against the Jews by the assistance of some perfidious apostate Jews. He kept up intelligence with those that forsook the holy covenant (v. 30), some of the Jews that were false to their religion, and introduced the customs of the heathen, with whom they made a covenant. See the fulfilling of this, 1 Mac. i. 11-15, where it is expressly said, concerning those renegado Jews, that they made themselves uncircumcised and forsook the holy covenant. We read (2 Mac. iv. 9) of Jason, the brother of Onias the high priest, who by the appointment of Antiochus set up a school at Jerusalem, for the training up of youth in the fashions of the heathen; and (2 Mac. iv. 23, &c.) of Menelaus, who fell in with the interests of Antiochus, and was the man that helped him into Jerusalem, now in his last return from Egypt. We read much in the book of the Maccabees of the mischief done to the Jews by these treacherous men of their own nation, Jason and Menelaus, and their party. These upon all occasions he made use of. "Such as do wickedly against the covenant, such as throw up their religion, and comply with the heathen, he shall corrupt with flatteries, to harden them in their apostasy, and to make use of them as decoys to draw in others," v. 32. Note, It is not strange if those who do not live up to their religion, but in their conversations do wickedly against the covenant, are easily corrupted by flatteries to quit their religion. Those that make shipwreck of a good conscience will soon make shipwreck of the faith.
3. He profaned the temple. Arms stand on his part (v. 31), not only his own army which he now brought from Egypt, but a great party of deserters from the Jewish religion that joined with them; and they polluted the sanctuary of strength, not only the holy city, but the temple. The story of this we have, 1 Mac. i. 21, &c. He entered proudly into the sanctuary, took away the golden altar, and the candlestick, &c. And therefore (v. 25) there was a great mourning in Israel; the princes and elders mourned, &c. And (2 Mac. v. 15, &c.) Antiochus went into the most holy temple, Menelaus, that traitor to the laws and to his own country, being his guide. Antiochus, having resolved to bring all about him to be of his religion, took away the daily sacrifice, v. 31. Some observe that the word Tammidh, which signifies no more than daily, is only here, and in the parallel place, used for the daily sacrifice, as if there were a designed liberty left to supply it either with sacrifice, which was suppressed by Antiochus, or with gospel-worship, which was suppressed by the Antichrist. Then he set up the abomination of desolation upon the altar (1 Mac. i. 54), even an idol altar (v. 59), and called the temple the temple of Jupiter Olympius, 2 Mac. vi. 2.
4. He persecuted those who retained their integrity. Though there are many who forsake the covenant and do wickedly against it, yet there is a people who do know their God and retain the knowledge of him, and they shall be strong and do exploits, v. 32. When others yield to the tyrant's demands, and surrender their consciences to his impositions, they bravely keep their ground, resist the temptation, and make the tyrant himself ashamed of his attempt upon them. Good old Eleazar, one of the principal scribes, when he had swine's flesh thrust into his mouth, did bravely spit it out again, though he knew he must be tormented to death for so doing, and was so, 2 Mac. vi. 19. The mother and her seven sons were put to death for adhering to their religion, 2 Mac. vii. This might well be called doing exploits; for to choose suffering rather than sin is a great exploit. And it was by faith, by being strong in faith, that they did those exploits, that they were tortured, not accepting deliverance, as the apostle speaks, probably with reference to that story, Heb. xi. 35. Or it may refer to the military courage and achievements of Judas Maccabæus and others in opposition to Antiochus. Note, The right knowledge of God is, and will be, the strength of the soul, and, in the strength of that, gracious souls do exploits. Those that know his name will put their trust in him, and by that trust will do great things. Now, concerning this people that knew their God, we are here told, (1.) That they shall instruct many, v. 33. They shall make it their business to show others what they have learned themselves of the difference between truth and falsehood, good and evil. Note, Those that have the knowledge of God themselves should communicate their knowledge to those about them, and this spiritual charity must be extensive: they must instruct many. Some understand this of a society newly erected for the propagating of divine knowledge, called Assideans, godly men, pietists (so the name signifies), that were both knowing and zealous in the law; these instructed many. Note, In times of persecution and apostasy, which are trying times, those that have knowledge ought to make use of it for the strengthening and establishing of others. Those that understand aright themselves ought to do what they can to bring others to understand; for knowledge is a talent that must be traded with. Or, They shall instruct many by their perseverance in their duty and their patient suffering for it. Good examples instruct many, and with many are the most powerful instructions. (2.) They shall fall by the cruelty of Antiochus, shall be put to the torture, and put to death, by his rage. Though they are so excellent and intelligent themselves, and so useful and serviceable to others, yet Antiochus shall show them no mercy, but they shall fall for some days; so it may be read, Rev. ii. 10, Thou shalt have tribulation ten days. We read much, in the books of the Maccabees, of Antiochus's barbarous usage of the pious Jews, how many he slew in wars and how many he murdered in cold blood. Women were put to death for having their children circumcised, and their infants were hanged about their necks, 1 Mac. i. 60, 61. But why did God suffer this? How can this be reconciled with the justice and goodness of God? I answer, Very well, if we consider what it was that God aimed at in this (v. 35): Some of those of understanding shall fall, but it shall be for the good of the church and for their own spiritual benefit. It shall be to try them, and to purge, and to make them white. They needed these afflictions themselves. The best have their spots, which must be washed off, their dross, which must be purged out; and their troubles, particularly their share in the public troubles, help to do this; being sanctified to them by the grace of God, they are means of mortifying their corruptions, weaning them from the world, and awakening them to greater seriousness and diligence in religion. They try them, as silver in the furnace is refined from its dross; they purge them, as wheat in the barn is winnowed from the chaff; and they make them white, as cloth by the fuller is cleared from its spots. See 1 Pet. i. 7. Their sufferings for righteousness' sake would try and purge the nation of the Jews, would convince them of the truth, excellency, and power of that holy religion which these understanding men died for their adherence to. The blood of the martyrs is the seed of the church; it is precious blood, and not a drop of it should be shed but upon such a valuable consideration. (3.) The cause of religion, though it be thus run upon, shall not be run down. When they shall fall they shall not be utterly cast down, but they shall be holpen with a little help, v. 34. Judas Maccabæus, and his brethren, and a few with them, shall make head against the tyrant, and assert the injured cause of their religion; they pulled down the idolatrous altars, circumcised the children that they found uncircumcised, recovered the law out of the hand of the Gentiles, and the work prospered in their hands, 1 Mac. ii. 45, &c. Note, Those that stand by the cause of religion when it is threatened and struck at, though they may not immediately be delivered and made victorious, shall yet have present help. And a little help must not be despised; but, when times are very bad, we must be thankful for some reviving. It is likewise foretold that many shall cleave to them with flatteries; when they see the Maccabees prosper some Jews shall join with them that are no true friends to religion, but will only pretend friendship either with design to betray them or in hope to rise with them; but the fiery trial (v. 35) will separate between the precious and the vile, and by it those that are perfect will be made manifest and those that are not. (4.) Though these troubles may continue long, yet they will have an end. They are for a time appointed, a limited time, fixed in the divine counsels. This warfare shall be accomplished. Hitherto the power of the enemy shall come, and no further; here shall its proud waves be stayed.
5. He grew very proud, insolent, and profane, and, being puffed up with his conquests, bade defiance to Heaven, and trampled upon every thing that was sacred, v. 36, &c. And here some think begins a prophecy of the antichrist, the papal kingdom. It is plain that St. Paul, in his prophecy of the rise and reign of the man of sin, alludes to this (2 Thess. ii. 4), which shows that Antiochus was a type and figure of that enemy, as Babylon also was; but, this being joined in a continued discourse with the foregoing prophecies concerning Antiochus, to me it seems probably that it principally refers to him, and in him had its primary accomplishment, and has reference to the other only by way of accommodation. (1.) He shall impiously dishonour the God of Israel, the only living and true God, called here the God of gods. He shall, in defiance of him and his authority, do according to his will against his people and his holy religion; he shall exalt himself above him, as Sennacherib did, and shall speak marvellous things against him and against his laws and institutions. This was fulfilled when Antiochus forbade sacrifices to be offered in God's temple, and ordered the sabbaths to be profaned, the sanctuary and the holy people to be polluted, &c., to the end that they might forget the law and change all the ordinances, and this upon pain of death, 1 Mac. i. 45. (2.) He shall proudly put contempt upon all other gods, shall magnify himself above every god, even the gods of the nations. Antiochus wrote to his own kingdom that every one should leave the gods he had worshipped, and worship such as he ordered, contrary to the practice of all the conquerors that went before him, 1 Mac. i. 41, 42. And all the heathen agreed according to the commandment of the king; fond as they were of their gods, they did not think them worth suffering for, but, their gods being idols, it was all alike to them what gods they worshipped. Antiochus did not regard any god, but magnified himself above all, v. 37. He was so proud that he thought himself above the condition of a mortal man, that he could command the waves of the sea, and reach to the stars of heaven, as his insolence and haughtiness are expressed, 2 Mac. ix. 8, 10. Thus he carried all before him, till the indignation was accomplished (v. 36), till he had run his length, and filled up the measure of his iniquity; for that which is determined shall be done, and nothing more, nothing short. (3.) He shall, contrary to the way of the heathen, disregard the god of his fathers, v. 37. Though an affection to the religion of their ancestors was, among the heathen, almost as natural to them as the desire of women (for, if you search through the isles of Chittim, you will not find an instance of a nation that has changed its gods, Jer. ii. 10, 11), yet Antiochus shall not regard the god of his fathers; he made laws to abolish the religion of his country, and to bring in the idols of the Greeks. And though his predecessors had honoured the God of Israel, and given great gifts to the temple at Jerusalem (2 Mac. iii. 2, 3), he offered the greatest indignities to God and his temple. His not regarding the desire of women may denote his barbarous cruelty (he shall spare no age or sex, no, not the tender ones) or his unnatural lusts, or, in general, his contempt of every thing which men of honour have a concern for, or it might be accomplished in something we meet not with in history. Its being joined to his not regarding the god of his fathers intimates that the idolatries of his country had in them more of the gratifications of the flesh than those of other countries (Lucian has written of the Syrian goddesses), and yet that would not prevail to keep him to them. (4.) He shall set up an unknown god, a new god, v. 38. In his estate, in the room of the god of his fathers (Apollo and Diana, deities of pleasure), he shall honour the god of forces, a supposed deity of power, a god whom his fathers knew not, nor worshipped; because he will be thought in wisdom and strength to excel his fathers, he shall honour this god with gold, and silver, and precious stones, thinking nothing too good for the god he has taken a fancy to. This seems to be Jupiter Olympius, known among the Phœnicians by the name of Baal-Semen, the lord of heaven, but never introduced among the Syrians till Antiochus introduced it. Thus shall he do in the most strong holds, in the temple of Jerusalem, which is called the sanctuary of strength (v. 31), and here the fortresses of munitions; there he shall set up the image of this strange god. Some read it, He shall commit the munitions of strength, or of the most strong God (that is, the city Jerusalem), to a strange god; he put it under the protection and government of Jupiter Olympius. This god he shall not only acknowledge, but shall increase with glory, by setting his image even upon God's altar. And he shall cause those that minister to this idol to rule over many, shall put them into places of power and trust, and they shall divide the land for gain, shall be maintained richly out of the profits of the country. Some by the Mahuzzim, or god of forces, that Antiochus shall worship, understand money, which is said to answer all things, and which is the great idol of worldly people.
Now here is very much that is applicable to the man of sin; he exalts himself above all that is called god or that is worshipped; magnifies himself above all; his flatterers call him our lord god the pope. By forbidding marriage, and magnifying the single life, he pretends not to regard the desire of women; and honours the god of forces, the god Mahuzzim, or strong holds, saints and angels, whom his followers take for their protectors, as the heathen did of old their demons; these they make presidents of several countries, &c. These they honour with vast treasures dedicated to them, and therein the learned Mr. Mede thinks that this prophecy was fulfilled, and that it is referred to 1 Tim. iv. 1, 2.
VI. Here seems to be another expedition into Egypt, or, at least, a struggle with Egypt. The Romans had tied him up from invading Ptolemy, but now that king of the south pushes at him (v. 40), makes an attempt upon some of his territories, where upon Antiochus, the king of the north, comes against him like a whirlwind, with incredible swiftness and fury, with chariots, and horses, and many ships, a great force. He shall come trough countries, and shall overflow and pass over. In this flying march many countries shall be overthrown by him; and he shall enter into the glorious land, the land of Israel; it is the same word that is translated the pleasant land, ch. viii. 9. He shall make dreadful work among the nations thereabout; yet some shall escape his fury, particularly Edom and Moab, and the chief of the children of Ammon, v. 41. He did not put these countries under contribution, because they had joined with him against the Jews. But especially the land of Egypt shall not escape, but he will quite beggar that, so bare will he strip it. This some reckon his fourth and last expedition against Egypt, in the tenth or eleventh year of his reign, under pretence of assisting the younger brother of Ptolemæus Philometer against him. We read not of any great slaughter made in this expedition, but great plunder; for, it should seem, that was what he came for: He shall have power over the treasures of gold and silver, and all the precious things of Egypt, v. 43. Polybius, in Athenæus, relates that Antiochus, having got together abundance of wealth, by spoiling young Philometer, and breaking league with him, and by the contributions of his friends, bestowed a vast deal upon a triumph, in imitation of Paulus Æmilius, and describes the extravagance of it; here we are told how he got that money which he spent so profusely. Notice is here taken likewise of the use he made of the Lybians and Ethiopians, who bordered upon Egypt; they were at his steps; he had them at his foot, had them at his beck, and they made inroads upon Egypt to serve him.
VII. Here is a prediction of the fall and ruin of Antiochus, as before (ch. viii. 25), when he is in the height of his honour, flushed with victory, and laden with spoils, tidings out of the east and out of the north (out of the north-east) shall trouble him, v. 44. Or, He shall have intelligence, both from the eastern and northern parts, that the king of Parthia is invading his kingdom. This obliged him to drop the enterprises he had in hand, and to go against the Persians and Parthians that were revolting from him; and this vexed him, for now he thought utterly to ruin and extirpate the Jewish nation, when that expedition called him off, in which he perished. This is explained by a passage in Tacitus (though an impious one) where he commends Antiochus for his attempt to take away the superstition of the Jews, and bring in the manners of the Greeks, among them (ut teterrimam gentem in melius mutaret--to meliorate an odious nation), and laments that he was hindered from accomplishing it by the Parthian war. Now here is, 1. The last effort of his rage against the Jews. When he finds himself perplexed and embarrassed in his affairs he shall go forth with great fury to destroy and utterly to make away many, v. 44. The story of this we have 1 Mac. iii. 27, &c., what a rage Antiochus was in when he heard of the successes of Judas Maccabæus, and the orders he gave to Lysias to destroy Jerusalem. Then he planted the tabernacles of his palace, or tents of his court, between the seas, between the Great Sea and the Dead Sea. He set up his royal pavilion at Emmaus near Jerusalem, in token that, though he could not be present himself, yet he gave full power to his captains to prosecute the war against the Jews with the utmost rigour. He placed his tent there, as if he had taken possession of the glorious holy mountain and called it his own. Note, When impiety grows very impudent we may see its ruin near. 2. His exit: He shall come to his end and none shall help him; God shall cut him off in the midst of his days and none shall be able to prevent his fall. This is the same with that which was foretold ch. viii. 25 (He shall be broken without hand), where we took a view of his miserable end. Note, When God's time shall come to bring proud oppressors to their end none shall be able to help them, nor perhaps inclined to help them; for those that covet to be feared by all when they are in their grandeur, when they come to be in distress will find themselves loved by none; none will lend them so much as a hand or a prayer to help them; and, if the Lord do not help, who shall?
Of the kings that came after Antiochus nothing is here prophesied, for that was the most malicious mischievous enemy to the church, that was a type of the son of perdition, whom the Lord shall consume with the breath of his mouth and destroy with the brightness of his coming, and none shall help him.
Adam Clarke: Commentary on the Bible - 1831
11:21: In his estate shall stand up a vile person - This was Antiochus, surnamed Epiphanes - the Illustrious. They did not give him the honor of the kingdom: he was at Athens, on his way from Rome, when his father died; and Heliodorus had declared himself king, as had several others. But Antiochus came in peaceably, for he obtained the kingdom by flatteries. He flattered Eumenes, king of Pergamus, and Attalus his brother, and got their assistance. He flattered the Romans, and sent ambassadors to court their favor, and pay them the arrears of the tribute. He flattered the Syrians, and gained their concurrence; and as he flattered the Syrians, so they flattered him, giving him the epithet of Epiphanes - the Illustrious. But that he was what the prophet here calls him, a vile person, is fully evident from what Polybius says of him, from Athenians, lib. v.: "He was every man's companion: he resorted to the common shops, and prattled with the workmen: he frequented the common taverns, and ate and drank with the meanest fellows, singing debauched songs," etc., etc. On this account a contemporary writer, and others after him, instead of Epiphanes, called him Epimanes - the Madman.
Albert Barnes: Notes on the Bible - 1834
11:21: And in his estate - In his place. See the notes at Dan 11:7, Dan 11:20.
Shall stand up a vile person - There shall succeed to the throne. The reference here is to Antiochus Epiphanes, who reigned from 175 b. c. to 163 b. c. The epithet "vile" here given him was one which his subsequent history showed was eminently appropriate to him in all respects, as a man and as a prince. The Hebrew word rendered "vile" - נבזה nı̂ bezeh - properly means one despised or held in contempt, Isa 49:7; Psa 22:6 (7). The meaning here is, that he was one who deserved to be despised, and who would be held in contempt - a man of a low, base, contemptible character. Vulgate, "despectus;" Greek ἐξουδενώθη exoudenō thē; Luther, "ein ungeachteter." Never were terms better applied to a man than these to Antiochus Epiphanes - both before and after his ascension to the throne. The manner of his seizing upon the crown is stated above. He was surnamed Epiphanes (Ἐπιφανής Epiphanē s), "the Illustrious," because, if we believe Appian, he vindicated the claims of the royal family against the usurpations of the foreigner Heliodorus. He also bore the name Θεός Theos, "God," which is still seen upon his coins.
But by his subjects he was called Epimanes (Ἐπιμανής Epimanē s) "the Insane," instead of "Epiphanes" - a name which he much more richly deserved. The following statement from Jahn (Heb. Commonwealth, ch. x. Section 92) will show with what propriety the term "vile" was applied to him: "He often lounged like a mere idler about the streets of Antioch, attended by two or three servants, and not deigning to look at the nobles; would talk with goldsmiths and other mechanics in their workshops, engage in idle and trifling conversation with the lowest of the people, and mingle in the society of foreigners and men of the vilest character. He was not ashamed to go into the dissipated circles of the young, to drink and carouse with them, and to assist their merriment by singing songs and playing on his flute. He often appeared in the public baths among the common people, engaging in every kind of foolish jest, without the least regard to the dignity of his station and character. Not unfrequently he was seen drunk in the streets, when he would throw his money. about, and practice various other fooleries equally extravagant. He would parade the streets of his capital in a long robe, and with a garland of roses upon his head: and if any attempted to pass by or to follow him, he would pelt them with stones, which he carried concealed under his garments," etc. See also Appian in "Syriacis," 45:70-75; Eusebius in "Chronicon;" Athenaeus, lib. v. p. 193; x. p. 438; Livy, xli. 20; Diod. Sic. "Frag." xxvi. 65; xxxi. 7, 8; Prideaux, "Con." iii. 212-214; 1 Macc. 1:9.
To whom they shall not give the honor of the kingdom - That is, the people. Or, in other words, it should not be conferred on him by any law or act of the nation, or in any regular succession or claim. The true heir to the crown was Demetrius, who was absent at Rome. On him the crown would have regularly devolved; but in his absence it was obtained by Antiochus by arts which he practiced, and not by any voluntary grant of the nation.
But he shall come in peaceably - Quietly; without war or force; by art rather than by arms. Gesenius (Lexicon) renders the phrase used here "in the midst of security;" that is, unexpectedly, suddenly. The idea seems to be, that he would do it when the nation was not expecting it, or apprehending it; when they would be taken off their guard, and he would "steal a march upon them." All this accorded with fact. The nation seemed not to have anticipated that Antiochus would attempt to ascend the throne on the death of his brother. But he quietly left Rome - while Demetrius, his nephew, the true heir to the crown, remained there; came to Athens, and learned what was the state of things in Syria, where Heliodorus had usurped the authority; made an agreement with the king of Pergamos to aid him, and, by the assistance of a part of the Syrians who were opposed to the usurper Heliodorus, deprived him of the authority, and himself took possession of the crown. No one seemed to suspect that this was his aim, or to doubt that his object was to remove an usurper that his nephew might be placed on the throne.
And obtain the kingdom by flatteries - חלקלקות chă laqelaqqô th - "lubricitates, blanditioe." "The word," says Elliott (Rev_. iv. 133), "has a double sense, being applied both to the slipperiness of a path, and the slipperiness or flattering and deceit of the tongue." In the former sense it occurs in Psa 35:6, "Let their way be dark and slippery;" in the latter, its originating verb, Pro 2:16; Pro 7:5, "The stranger that flattereth or dissembleth with his words;" and Pro 29:5, "A man that flattereth (or dissembleth to) his neighbor." In this latter sense the verbal seems to be used both here and in the verses Dan 11:32, Dan 11:34 below: "arts of dissimulation." - Gesenius. The probable meaning here is, that he would obtain the throne by acts of dissembling, and by promises of rewards and offices. Such promises he would probably make to Eumenes, king of Pergamos, and to the Syrian nobles and people who espoused his cause. It would not be difficult to secure the aid of multitudes in this way, and the character of Antiochus was just such as to permit him to use any of these arts to accomplish his ends. Perhaps, also, he might hold out the hope of aid from the Romans, with whom he had long lived. It was no uncommon thing for an usurper to make his way by flattering certain classes of a people, and by promises of largesses, of offices, and of the removal of oppressive burdens. Compare Prideaux, "Con." iii. 212. See also the case of Absalom in Sa2 15:1-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: estate: or, place, Dan 11:7, Dan 11:20
shall stand: Dan 7:8, Dan 8:9, Dan 8:23, Dan 8:25
a vile person: Antiochus Epiphanes, called also Epimanes or madman, for his despicable conduct. Sa1 3:13; Psa 12:8, Psa 15:4; Isa 32:5; Nah 1:14
by flatteries: Dan 11:32, Dan 11:34; Judg. 9:1-20; Sa2 15:2-6; Psa 55:21
Carl Friedrich Keil and Franz Delitzsch
11:21
The further Unveiling of the Future
In this section we have (Dan 11:21) first the description of the prince who, in striving after supremacy, sues all the means that cunning and power can contrive, and in his enmity against the holy covenant knows no bounds. This description is divided into two parts - (1) Dan 11:21-25, and (2) vv. 36-12:3-which designate the two stadia of his proceedings. In the first part are described, (1) his gradual rising to power, Dan 11:21-24; (2) his war with the king of the south for the supremacy, Dan 11:25-27; (3) his rising up against the covenant people, even to the desecration of the sanctuary by the taking away of the daily sacrifice and the setting up of the abomination of desolation, Dan 11:28-32; (4) the effect and consequence of this for the people of God, Dan 11:32-35. This prince is the enemy of the holy God who is prophesied of in Dan 8:9-13, Dan 8:23-25, under the figure of the little horn, and is typically represented in the rising up of the Syrian king Antiochus Epiphanes against the covenant people and their worship of God.
The prince's advancement to power. - He appears as נבזה, one despised, i.e., not such an one as by reason of birth has any just claim to the throne, and therefore as an intruder, also one who finds no recognition (Kranichfeld); which Hitzig has more definitely explained by mentioning that not Antiochus Epiphanes, but his nephew Demetrius, the son of the murdered Seleucus Philopator, was the true heir, but was of such a character that he was not esteemed worthy of the throne. נבזה, is despised, not = bad, unworthy, but yet supposes unworthiness. There was not laid on him the honour or majesty of the kingdom. The dignity of the kingdom requires הוד, splendour, majesty, such as God lays upon the king of Israel, Ps 21:6 (5), 1Chron 29:25. But here the subject spoken of is the honour which men give to the king, and which was denied to the "despised one" on account of his character. He comes בּשׁלוה, in security, i.e., unexpectedly (cf. Dan 8:25), and takes possession of the kingdom. החזיק, to grasp, here to draw violently to himself. בּחלקלקּות, properly, by smoothnesses, intrigues and cunning, not merely flatteries or smooth words, but generally hypocritical behaviour in word and deed; cf. Dan 11:34.
Dan 11:22
The kingdom he seized he also knew how to hold fast with great power. השׁטף זרעות, arms (i.e., warlike strength) of an inundation, i.e., armies overflowing the land are swept away before him, destroyed by yet stronger military forces. It is not merely the enemy, but also the "prince of the covenant," whom he destroys. בּרית נגיד is analogous to בּרית בּעלי, Gen 14:13, and בּרית אנשׁי, Obad 1:7, cf. Mal 2:14, and, as the absence of the article shows, is to be taken in a general sense. The interpretation of בּרית נגיד of the high priest Onias III, who at the commencement of the reign of Antiochus Epiphanes was driven from his office by his brother, and afterwards, at the instigation of Menelaus, was murdered by the Syrian governor Andronicus at Daphne near Antioch, 2 Macc. 4:1ff., 33ff. (Rosenmller, Hitzig, etc.) - this interpretation is not warranted by the facts of history. This murder does not at all relate to the matter before us, not only because the Jewish high priest at Antioch did not sustain the relation of a "prince of the covenant," but also because the murder was perpetrated without the previous knowledge of Antiochus, and when the matter was reported to him, the murderer was put to death by his command (2 Macc. 4:36-38). Thus also it stands in no connection with the war of Antiochus against Egypt. The words cannot also (with Hvernick, v. Leng., Maurer, Ebrard, Kliefoth) be referred to the Egyptian king Ptolemy Philometor, because history knows nothing of a covenant entered into between this king and Antiochus Epiphanes, but only that soon after the commencement of the reign of Antiochus Epiphanes the guardians of the young Philometor demanded Coele-Syria from Antiochus, which Antiochus the Great had promised as a dowry to his daughter Cleopatra, who was betrothed to Ptolemy Philometor, but Antiochus did not deliver it up, and hence a war arose between them. To this is to be added, that, as Dereser, v. Lengerke, Maurer, and Kranichfeld have rightly remarked, the description in Dan 11:22-24 bears an altogether general character, so that v. Leng. and Maurer find therein references to all the three expeditions of Antiochus, and in Dan 11:25-27 find more fully foretold what is only briefly hinted at in Dan 11:22-24. The undertaking of the king against Egypt is first described in Dan 11:24. We must therefore, with Kranichfeld, understand בּרית נגיד in undefined generality of covenant princes in general, in the sense already given.
Dan 11:23-24
In these verses there is a fuller statement of the manner in which he treats the princes of the covenant and takes possession of their territory. The וat the beginning of Dan 11:23 is explicative, and the suffix in אליו, pointing back to נגיד ב, is also to be interpreted collectively. אליו מן־התחבּרוּת, literally, "from the confederating himself with them" (התחבּרוּת is infin. formed in the Syriac manner), i.e., from the time when he had made a covenant with them, he practised deceit. This was done by his coming (עלה of a warlike coming) and gaining strength with a few people, namely (Dan 11:24), by his coming unexpectedly into the fattest and richest places of the province, and there doing unheard-of things - things which no previous king, no one of his predecessors, had ever done, scattering among them (his followers) spoil and prey and riches. Thus rightly, after the Syriac and the Vulgate (dissipabit), Rosenmller, Kranichfeld, and Ewald; while, on the contrary, v. Leng., Maurer, Hitzig, and Kliefoth interpret בּזר in the sense of to distribute, and refer the words to the circumstance that Antiochus Epiphanes squandered money lavishly, and made presents to his inferiors often without any occasion. But to distribute money and spoil is nothing unheard of, and in no way does it agree with the "fattest provinces." The contest decidedly refers to conduct which injured the fat provinces. This can only consist in squandering and dissipating the wealth of this province which he had plundered to its injury (להם [to them], dativ. incommodi). An historical confirmation is found in 1 Macc. 3:29-31. To bring the provinces wholly under his power, he devises plans against the fortresses that he might subdue them. ועד־עת, and indeed (he did this) even for a time. We cannot, with Klief., refer this merely to the last preceding passage, that his assaults against the fortresses succeeded only partly and for a time. The addition ("and that for a time") denotes a period determined by a higher power (cf. Dan 11:24 and Dan 12:4, Dan 12:6), and relates to the whole proceedings of this prince hitherto described; as C. B. Michaelis has already rightly explained: nec enim semper et in perpetuum dolus ei succedet et terminus suus ei tandem erit.
Geneva 1599
11:21 And in his estate shall stand up a (s) vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.
(s) Who was Antiochus Epiphanes, who as is thought was the occasion of Seleucus his brother's death, and was of a vile, cruel, and flattering nature, and defrauded his brother's son of the kingdom, and usurped the kingdom without the consent of the people.
John Gill
11:21 And in his estate shall stand up a vile person,.... Upon his basis or stand, in the same place where Seleucus Philopator stood, succeeded Antiochus Epiphanes his brother, called "vile", being a very immoral man, given to drunkenness, lasciviousness, uncleanness, and unnatural lusts, and a violent persecutor of the church of God. The word signifies "despicable" (p); he was a vile person, and justly condemned for his vices, and also for that mean and ignoble life he had lived at Rome, having been an hostage there for eleven or twelve years; and though the other hostages were changed at three years' end, yet he remained; which shows what little account he was of even with his father; and was in no esteem with the people, among whom, by his freaks and frolics, he made himself very ridiculous; by rambling about streets with a servant or two; conversing with tradesmen about their trades; drinking with strangers, and people of low life; revelling at merry bouts with young people; putting on strange habits; throwing away his money among the rabble, and stones at those that followed him; washing at public baths among the common people; all which, and many others, are reported (q) of him by historians; hence he was called by some Epimanes the madman; though he took to himself the title of Epiphanes the "illustrious", the reverse of his character. This is the little horn in Dan 8:9 and who was an eminent type of antichrist, with whom his character agrees, as well as other things:
to whom they shall not give the honour of the kingdom; neither his father, nor his brother, nor the peers and people of the land of the kingdom of Syria; they never once thought of making him king; they neither chose him, nor called him, nor crowned him:
but he shall come in peaceably, and obtain the kingdom by flatteries; pretending to take it, not for himself, but for his nephew Demetrius, the son of his brother Seleucus, now an hostage at Rome, in his stead; so that the states opposed him not, but quietly admitted him, thinking all was safe for the rightful heir and successor; and when he had got possession for his nephew, he obtained it for himself by his flattering speeches to the nobles, and his gifts among the citizens, and his great pretensions to clemency and humanity; or these "flatteries" may refer to the artifices he used to gain Eumenes king of Pergamus, and Attalus his brother, to assist him against Heliodorus the usurper; and the promises of friendship and assistance against the Romans he made to them, and by whose help he came peaceably to the kingdom.
(p) "despectus", Pagninus, Montanus; "contemptus", Vatablus, Piscator, Tigurine version. (q) See Prideaux's Connexion, par. 2. B. 3. p. 153, 154, Out of Athenaeus, Diodorus, &c. and the Universal History, vol. 9. p. 276, 277, 289, 290.
John Wesley
11:21 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.
Robert Jamieson, A. R. Fausset and David Brown
11:21 vile--Antiochus called Epiphanes, that is, "the illustrious," for vindicating the claims of the royal line against Heliodorus, was nicknamed, by a play of sounds, Epimanes, that is, "the madman," for his mad freaks beneath the dignity of a king. He would carouse with the lowest of the people, bathe with them in the public baths, and foolishly jest and throw stones at passers-by [POLYBIUS, 26.10]. Hence, as also for his crafty supplanting of Demetrius, the rightful heir, from the throne, he is termed "vile."
they shall not give . . . kingdom: but . . . by flatteries--The nation shall not, by a public act, confer the kingdom on him, but he shall obtain it by artifice, "flattering" Eumenes and Attalus of Pergamos to help him, and, as he had seen candidates at Rome doing, canvassing the Syrian people high and low, one by one, with embraces [LIVY, 41.20].
11:2211:22: Եւ բազուկք այնր որ հեղեղատիցեն, եւ հեղեղատեսցին յերեսաց նորա. եւ խորտակեսցի եւ առաջնորդ ուխտին։
22 Այն բազուկները, որոնք պիտի յարձակուեն, պիտի խորտակուեն նրա երեսից: Պիտի խորտակուի նաեւ ուխտի առաջնորդը.
22 Անոր առջեւէն բանակները հեղեղի պէս պիտի քալեն եւ ընկղմին, նաեւ ուխտին իշխանը։
Եւ բազուկք այնր որ հեղեղատիցեն, եւ հեղեղատեսցին յերեսաց նորա. եւ խորտակեսցի եւ առաջնորդ ուխտին:

11:22: Եւ բազուկք այնր որ հեղեղատիցեն, եւ հեղեղատեսցին յերեսաց նորա. եւ խորտակեսցի եւ առաջնորդ ուխտին։
22 Այն բազուկները, որոնք պիտի յարձակուեն, պիտի խորտակուեն նրա երեսից: Պիտի խորտակուի նաեւ ուխտի առաջնորդը.
22 Անոր առջեւէն բանակները հեղեղի պէս պիտի քալեն եւ ընկղմին, նաեւ ուխտին իշխանը։
zohrab-1805▾ eastern-1994▾ western am▾
11:2211:22 И всепотопляющие полчища будут потоплены и сокрушены им, даже и сам вождь завета.
11:22 καὶ και and; even τοὺς ο the βραχίονας βραχιων arm τοὺς ο the συντριβέντας συντριβω fracture; smash συντρίψει συντριβω fracture; smash ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him
11:22 וּ û וְ and זְרֹעֹ֥ות zᵊrōʕˌôṯ זְרֹועַ arm הַ ha הַ the שֶּׁ֛טֶף ššˈeṭef שֶׁטֶף flood יִשָּׁטְפ֥וּ yiššāṭᵊfˌû שׁטף wash off מִ mi מִן from לְּ llᵊ לְ to פָנָ֖יו fānˌāʸw פָּנֶה face וְ wᵊ וְ and יִשָּׁבֵ֑רוּ yiššāvˈērû שׁבר break וְ wᵊ וְ and גַ֖ם ḡˌam גַּם even נְגִ֥יד nᵊḡˌîḏ נָגִיד chief בְּרִֽית׃ bᵊrˈîṯ בְּרִית covenant
11:22. et brachia pugnantis expugnabuntur a facie eius et conterentur insuper et dux foederisAnd the arms of the fighter shall be overcome before his face, and shall be broken: yea, also the prince of the covenant.
22. And with the arms of a flood shall they be swept away from before him, and shall be broken; yea, also the prince of the covenant.
11:22. And the arms of the fighting will be assaulted before his face and will be shattered, and, in addition, the leader of the federation.
11:22. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant.
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant:

11:22 И всепотопляющие полчища будут потоплены и сокрушены им, даже и сам вождь завета.
11:22
καὶ και and; even
τοὺς ο the
βραχίονας βραχιων arm
τοὺς ο the
συντριβέντας συντριβω fracture; smash
συντρίψει συντριβω fracture; smash
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
11:22
וּ û וְ and
זְרֹעֹ֥ות zᵊrōʕˌôṯ זְרֹועַ arm
הַ ha הַ the
שֶּׁ֛טֶף ššˈeṭef שֶׁטֶף flood
יִשָּׁטְפ֥וּ yiššāṭᵊfˌû שׁטף wash off
מִ mi מִן from
לְּ llᵊ לְ to
פָנָ֖יו fānˌāʸw פָּנֶה face
וְ wᵊ וְ and
יִשָּׁבֵ֑רוּ yiššāvˈērû שׁבר break
וְ wᵊ וְ and
גַ֖ם ḡˌam גַּם even
נְגִ֥יד nᵊḡˌîḏ נָגִיד chief
בְּרִֽית׃ bᵊrˈîṯ בְּרִית covenant
11:22. et brachia pugnantis expugnabuntur a facie eius et conterentur insuper et dux foederis
And the arms of the fighter shall be overcome before his face, and shall be broken: yea, also the prince of the covenant.
11:22. And the arms of the fighting will be assaulted before his face and will be shattered, and, in addition, the leader of the federation.
11:22. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant.
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Adam Clarke: Commentary on the Bible - 1831
11:22: And with the arms of a flood - The arms which were overflown before him were his competitors for the crown. They were vanquished by the forces of Eumenes and Attalus; and were dissipated by the arrival of Antiochus from Athens, whose presence disconcerted all their measures.
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.
Albert Barnes: Notes on the Bible - 1834
11:22: And with the arms of a flood - The refercnce here is to some mighty invasion of some country by Antiochus, which would sweep everything before him. There seems to be some confusion of metaphor in the phrase, "the arms of a flood." The idea in the mind of the writer appears to have been this: He saw an invasion of some country by hosts of men under the command of Antiochus. This it was not unnatural to compare with an "inundation of waters" spreading over a land. See Isa 8:8. Nor was it altogether unnatural to speak of an inundation as having "arms" extending far and near; sweeping everything to itself, or carrying it away. Thus we speak of an arm of the sea, an arm of a river, etc. In this manner the inundation - the invasion - seemed to spread itself out like waters, sweeping all away.
Shall they be overflown, from before him - The prophet does not specify "who" they would be that would thus be overthrown. Some have supposed that the reference is to the Hebrews, but the more correct interpretation is what refers it to Egypt, See the notes at Dan 11:25. As a matter of fact, the forces of Heliodorus, the forces of the Hebrews, and the forces of the Egyptians, were alike broken and scattered before him. The eye of the prophet, however, seems rather here to be on the invasion of Egypt, which was one of the earliest and most prominent acts of Antiochus, and into the history of which the prophet goes most into detail.
Yea, also the prince of the covenant - He also shall be broken and overcome. There has been some diversity of opinion as to who is meant by "the prince of the covenant" here. Many suppose that it is the high priest of the Jews, as being the chief prince or ruler under the "covenant" which God made with them, or among the "covenant" people. But this appellation is not elsewhere given to the Jewish high priest, nor is it such as could with much propriety be applied to him. The reference is rather to the king of Egypt, with whom a covenant or compact had been made by Antiochus the Great, and who was supposed to be united, therefore, to the Syrians by a solemn treaty. See Lengerke, in loc. So Elliott, "Rev_." iv. 133.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: with: Dan 11:10, Dan 9:26; Isa 8:7, Isa 8:8; Amo 8:8, Amo 9:5; Nah 1:8; Rev 12:15, Rev 12:16
also: Dan 8:10, Dan 8:11, Dan 8:25
Geneva 1599
11:22 And with the (t) arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the (u) covenant.
(t) He shows that great foreign powers will come to help the young son of Seleucus against his uncle Antiochus, and yet will be overthrown.
(u) Meaning Ptolemais Philopater's son, who was this child's cousin, and is here called the prince of the covenant, because he was the chief, and all others followed his conduct.
John Gill
11:22 And with the arms of a flood shall they be overflown from before him, and shall be broken,.... That is, by the help of the forces of Eumenes and Attalus, which were like an inundation of water, the party that were on the side of Heliodorus the usurper were bore down, crushed, and destroyed; and thereby Antiochus had a peaceable settlement in the kingdom: or, "the arms of a flood shall be overflowed from before him, and be broken" (r); either the arms of Heliodorus, the forces he had got together; or the armies of the Egyptians, which, like an overflowing flood, had used to run over Judea, Coelesyria, Phoenicia, and other places, and carry all before them, now should be overflowed, and bore down themselves; of which see more on Dan 11:25,
yea, also the prince of the covenant; which some understand of Judas Maccabaeus, as Jerome and Jacchiades; others more probably of Onias the high priest, whom Antiochus deposed in the first year of his reign, and sold the priesthood to Jason his younger brother for four hundred and forty talents of silver; and who also promised to give him one hundred and fifty more for a license to erect a place of exercise for the training up of youth, according to the fashion of the Greeks; which Antiochus greedily embraced, the public treasury being empty through the large tribute paid to the Romans the last twelve years; in the Apocrypha:
"7 But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom, Jason the brother of Onias laboured underhand to be high priest, 8 Promising unto the king by intercession three hundred and threescore talents of silver, and of another revenue eighty talents: 9 Beside this, he promised to assign an hundred and fifty more, if he might have licence to set him up a place for exercise, and for the training up of youth in the fashions of the heathen, and to write them of Jerusalem by the name of Antiochians. 34 Wherefore Menelaus, taking Andronicus apart, prayed, him to get Onias into his hands; who being persuaded thereunto, and coming to Onias in deceit, gave him his right hand with oaths; and though he were suspected by him, yet persuaded he him to come forth of the sanctuary: whom forthwith he shut up without regard of justice. 35 For the which cause not only the Jews, but many also of other nations, took great indignation, and were much grieved for the unjust murder of the man.'' (2 Maccabees 4)
Others think Seleucus Philopator his brother is meant, which is not probable, his death being before described; rather Demetrius his nephew, with whom he covenanted to hold the kingdom for him, or through whom the covenant and peace with the Romans was continued so long, he being an hostage at Rome; though others are of opinion that Trypho, a peer of the realm of Egypt, is designed, who was the principal person concerned in a covenant made between Antiochus and Ptolemy Philometor king of Egypt; though it is more likely that Ptolemy himself is the person intended.
(r) "et brachia inundationis inundabantur", Cocceius, Michaelis "brachia inundantia", Piscator.
John Wesley
11:22 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.
Robert Jamieson, A. R. Fausset and David Brown
11:22 shall they be overflown . . . before him--Antiochus Epiphanes shall invade Egypt with overwhelming forces.
prince of the covenant--Ptolemy Philometer, the son of Cleopatra, Antiochus' sister, who was joined in covenant with him. Ptolemy's guardians, while he was a boy, sought to recover from Epiphanes CÅ“lo-Syria and Palestine, which had been promised by Antiochus the Great as Cleopatra's dowry in marrying Ptolemy Epiphanes. Hence arose the war. Philometer's generals were vanquished, and Pelusium, the key of Egypt, taken by Antiochus, 171 B.C.
11:2311:23: Եւ այնոցիկ որ խառնիցինն ՚ի նա արասցէ նենգութիւն։ Եւ ելցէ եւ զօրասցի ՚ի վերայ նոցա սակա՛ւ ազգաւ։
23 նա նենգութիւն պիտի անի իր դաշնակիցների դէմ, պիտի ելնի եւ յաղթի նրանց քիչ մարդկանցով,
23 Քանզի անոր հետ դաշինք կնքելէ ետք նենգութիւն պիտի ընէ ու տկար ազգով պիտի յաղթէ։
Եւ այնոցիկ որ խառնիցինն ի նա` արասցէ նենգութիւն. եւ ելցէ եւ զօրասցի ի վերայ նոցա սակաւ ազգաւ:

11:23: Եւ այնոցիկ որ խառնիցինն ՚ի նա արասցէ նենգութիւն։ Եւ ելցէ եւ զօրասցի ՚ի վերայ նոցա սակա՛ւ ազգաւ։
23 նա նենգութիւն պիտի անի իր դաշնակիցների դէմ, պիտի ելնի եւ յաղթի նրանց քիչ մարդկանցով,
23 Քանզի անոր հետ դաշինք կնքելէ ետք նենգութիւն պիտի ընէ ու տկար ազգով պիտի յաղթէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2311:23 Ибо после того, как он вступит в союз с ним, он будет действовать обманом, и взойдет, и одержит верх с малым народом.
11:23 καὶ και and; even μετὰ μετα with; amid τῆς ο the διαθήκης διαθηκη covenant καὶ και and; even δήμου δημος public συνταγέντος συντασσω coordinate; arrange μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ποιήσει ποιεω do; make ψεῦδος ψευδος falsehood; fallacy καὶ και and; even ἐπὶ επι in; on ἔθνος εθνος nation; caste ἰσχυρὸν ισχυρος forceful; severe ἐν εν in ὀλιγοστῷ ολιγοστος nation; caste
11:23 וּ û וְ and מִן־ min- מִן from הִֽתְחַבְּר֥וּת hˈiṯḥabbᵊrˌûṯ חבר be united אֵלָ֖יו ʔēlˌāʸw אֶל to יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make מִרְמָ֑ה mirmˈā מִרְמָה deceit וְ wᵊ וְ and עָלָ֥ה ʕālˌā עלה ascend וְ wᵊ וְ and עָצַ֖ם ʕāṣˌam עצם be mighty בִּ bi בְּ in מְעַט־ mᵊʕaṭ- מְעַט little גֹּֽוי׃ gˈôy גֹּוי people
11:23. et post amicitias cum eo faciet dolum et ascendet et superabit in modico populoAnd after friendships, he will deal deceitfully with him: and he shall go up, and shall overcome with a small people.
23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong, with a small people.
11:23. And, after making friends, he will trick him, and he will go up and will overcome with a small people.
11:23. And after the league [made] with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.
And after the league [made] with him he shall work deceitfully: for he shall come up, and shall become strong with a small people:

11:23 Ибо после того, как он вступит в союз с ним, он будет действовать обманом, и взойдет, и одержит верх с малым народом.
11:23
καὶ και and; even
μετὰ μετα with; amid
τῆς ο the
διαθήκης διαθηκη covenant
καὶ και and; even
δήμου δημος public
συνταγέντος συντασσω coordinate; arrange
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ποιήσει ποιεω do; make
ψεῦδος ψευδος falsehood; fallacy
καὶ και and; even
ἐπὶ επι in; on
ἔθνος εθνος nation; caste
ἰσχυρὸν ισχυρος forceful; severe
ἐν εν in
ὀλιγοστῷ ολιγοστος nation; caste
11:23
וּ û וְ and
מִן־ min- מִן from
הִֽתְחַבְּר֥וּת hˈiṯḥabbᵊrˌûṯ חבר be united
אֵלָ֖יו ʔēlˌāʸw אֶל to
יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make
מִרְמָ֑ה mirmˈā מִרְמָה deceit
וְ wᵊ וְ and
עָלָ֥ה ʕālˌā עלה ascend
וְ wᵊ וְ and
עָצַ֖ם ʕāṣˌam עצם be mighty
בִּ bi בְּ in
מְעַט־ mᵊʕaṭ- מְעַט little
גֹּֽוי׃ gˈôy גֹּוי people
11:23. et post amicitias cum eo faciet dolum et ascendet et superabit in modico populo
And after friendships, he will deal deceitfully with him: and he shall go up, and shall overcome with a small people.
11:23. And, after making friends, he will trick him, and he will go up and will overcome with a small people.
11:23. And after the league [made] with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.
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Adam Clarke: Commentary on the Bible - 1831
11:23: 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.
Albert Barnes: Notes on the Bible - 1834
11:23: And after the league made with him - A treaty of peace and concord. The great subject of contention between the kings of Syria and Egypt was the possession of Coelo-Syria and Palestine. This they often endeavored to settle by conquest as each of them claimed that in the original partition of the empire of Alexander this portion of the empire fell to himself; and often they endeavored to settle it by treaty. Consequently this region was constantly passing from one to the other, and was also the seat of frequent wars. The "league" here referred to seems to have been that respecting this country - file successive promises which had been made to the king of Egypt that Coelo-Syria and Palestine should be made over to him. These provinces had been secured to Ptolemy Lagus by the treaty made 301 b. c., and they had been again pledged by Antiochus the Great, in dowry, when his daughter Cleopatra should be made queen of Egypt. - Jahn, "Heb. Commonwealth," p. 260. Antiochus Epiphanes, however, was by no means disposed to confirm this grant, and hence, the wars in which he was involved with the Egyptians.
He shall work deceitfully - In reference to the covenant or treaty above referred to. He shall endeavor to evade its claims; he shall refuse to comply with its conditions; he shall not deliver up the provinces according to the terms of the compact. The history accords exactly with this, for he did not intend to comply with the terms of the treaty, but sought every means to evade it, and finally waged a succession of bloody wars with Egypt. In reference to the terms of this treaty, and to secure their respective interests, both parties sent ambassadors to Rome to urge their claims before the Roman Senate. - Polybius, "Legat." Sections 78, 82; Jerome, "Com. in loc." As soon as Ptolemy Philometor had reached his fourteenth year, he was solemnly invested with the government; and ambassadors from all surrounding countries came to congatulate him on His accession to the throne. "On this occasion Antiochus sent to Egypt Apollonius, the son of Mnestheus, apparently to congratulate the king on his coronation, but with the real intention of sounding the purposes of the Egyptian court. When Apollonius, on has return, informed Antiochus that he was viewed as an enemy by the Egyptians, he immediately sailed to Joppa to survey his frontiers toward Egypt, and to put them in a state of defense." - Jahn, "Heb. Commonwealth" p. 260; 2 Macc. 4:21.
The purpose of Antiochus was undoubtedly not to surrender Coelo-Syria and Palestine according to the treaties which had been made; and yet he designed to secure them if possible without an open rupture, and hence, his arts of diplomacy, or his efforts to evade compliance with the terms of the compact. Even when he had invaded Egypt, and had obtained possession of the king, Ptolemy Philometor, he still "pretended that he had come to Egypt solely for the good of king Ptolemy, to set the affairs of his kingdom in order for him; and Ptolemy found it expedient to act as though he really thought him his friend. But he must have seen," says Jahn, "that Antiochus, with all his professions of friendship, was not unmindful of spoil, for he plundered Egypt in every quarter." - "Heb. Commonwealth," p. 263.
For he shall come up - Come upon Egypt. The result would be war. Rather than surrender the provinces according to the treaty, he would ultimately invade Egypt, and carry war into its borders.
And shall become strong with a small people - The meaning of this seems to be, that at first his own forces would be small; that he would go up in such a way as not to excite suspicion, but that, either by an increase of his forces there, by uniting himself to confederates, by alluring the people by the promise of rewards, or by gradually taking one town after another and adding them to his dominions, he would become strong. Jahn (Heb. Commonwealth, p. 263) says, "with a small body of troops he made himself master of Memphis, and of all Egypt as far as Alexandria, almost without striking a blow." Compare Diod. Sic. xxvi. 75, 77; Jos. "Ant." xii. 5, 2. The fact in the case was, that Antiochus pretended in his invasion of Egypt to be the friend of the Egyptian king, and that he came to aid him, and to settle him finaly on the throne. By degrees, however, he became possessed of one town after another, and subdued one place after another, until he finally became possessed of the king himself, and had him entirely in his powcr.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: work: Dan 8:25; Gen 34:13; Psa 52:2; Pro 11:18; Eze 17:13-19; Rom 1:29; Co2 11:3; Th2 2:9
Geneva 1599
11:23 And after (x) the league [made] with him he shall work deceitfully: for he shall come up, and shall become strong with a (y) small people.
(x) For after the battle, Philometor and his uncle Antiochus made a league.
(y) For he came upon him by surprise, and when he did not suspect his uncle Antiochus at all.
John Gill
11:23 And after the league made with him,.... The prince of the covenant; either Demetrius his nephew, or Ptolemy Philometor king of Egypt, with whom a league was made in the lifetime of Cleopatra, the sister of Antiochus, and mother of Ptolemy:
he shall work deceitfully; either with the princes and people of Syria, by good words and fair speeches, and by gifts and presents, to get the kingdom for himself, though he had covenanted with his nephew to hold it for him, and resign it to him at his return; and with the Romans, and among his friends in the senate, he artfully worked to detain him at Rome: or else with the king of Egypt, pretending great friendship to him, and to take the care and tuition of him during his minority; and at his coronation he sent one Apollonius to be present at it, and to congratulate him upon it; in the Apocrypha:
"Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem:'' (2 Maccabees 4:21)
for he shall come up, and shall become strong with a small people; either he went into the heart of Syria with a small number of men at first, and gathered together a large army; or into Phoenicia with a handful of men, where he ingratiated himself into the affections of the people by words and gifts, and became strong; or he went up into Egypt accompanied only with a few, lest, the Egyptians should be suspicious of him; but these it is said were valiant men, whom he placed in the forts of Egypt, and so became master of it, which is an instance of his deceitful working; and Sutorius, an ancient historian, as quoted by Jerom, says that he subdued Egypt to himself with a very small number of people.
John Wesley
11:23 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.
Robert Jamieson, A. R. Fausset and David Brown
11:23 TREGELLES notes three divisions in the history of the "vile person," which is continued to the end of the chapter: (1) His rise (Dan 11:21-22). (2) The time from his making the covenant to the taking away of the daily sacrifice and setting up of the abomination of desolation (Dan 11:23-31). (3) His career of blasphemy, to his destruction (Dan 11:32-45); the latter two periods answering to the "week" of years of his "covenant with many" (namely, in Israel) (Dan 9:27), and the last being the closing half week of the ninth chapter. But the context so accurately agrees with the relations of Antiochus to Ptolemy that the primary reference seems to be to the "league" between them. Antitypically, Antichrist's relations towards Israel are probably delineated. Compare Dan 8:11, Dan 8:25, with Dan 11:22 here, "prince of the covenant."
work deceitfully--Feigning friendship to young Ptolemy, as if he wished to order his kingdom for him, he took possession of Memphis and all Egypt ("the fattest places," Dan 11:34) as far as Alexandria.
with a small people--At first, to throw off suspicion, his forces were small.
11:2411:24: Եւ յաջողութեամբ բազում աշխարհօք եկեսցէ՝ եւ արասցէ զոր ո՛չ արարին հարք նորա, եւ ո՛չ հարք հարց նորա. եւ զաւար եւ զկապուտ եւ զստացուածս բաշխեսցէ նոցա. եւ ՚ի վերայ Եգիպտացւոց խորհուրդ խորհեսցի մինչեւ ՚ի ժամանակ[12259]. [12259] Ոմանք. Եւ բազումք աշխարհօք... մինչեւ ՚ի ժամանակս։
24 յաջողութեամբ շատ երկրներ պիտի գրաւի եւ անի այն, ինչ չարեցին նրա հայրերը, ոչ էլ նրա հայրերի հայրերը. աւարը, կողոպուտը եւ ունեցուածքը պիտի բաշխի նրանց եւ եգիպտացիների մասին էլ պիտի մտածի, մինչեւ ժամանակը գայ,
24 Անիկա հանդարտութեամբ խիստ պարարտ գաւառի մէջ պիտի մտնէ ու իր հայրերուն ու անոնց հայրերուն չըրածը ինք պիտի ընէ։ Անոնց մէջ աւար եւ կողոպուտ ու ստացուածք պիտի բաժնէ ու կարճ ժամանակ մը պարիսպներուն դէմ իր ծրագիրները պիտի մշակէ։
Եւ յաջողութեամբ բազում աշխարհօք եկեսցէ`` եւ արասցէ զոր ոչ արարին հարք նորա, եւ ոչ հարք հարց նորա. եւ զաւար եւ զկապուտ եւ զստացուածս բաշխեսցէ նոցա, եւ ի վերայ [209]Եգիպտացւոց խորհուրդ խորհեսցի մինչեւ ի ժամանակ:

11:24: Եւ յաջողութեամբ բազում աշխարհօք եկեսցէ՝ եւ արասցէ զոր ո՛չ արարին հարք նորա, եւ ո՛չ հարք հարց նորա. եւ զաւար եւ զկապուտ եւ զստացուածս բաշխեսցէ նոցա. եւ ՚ի վերայ Եգիպտացւոց խորհուրդ խորհեսցի մինչեւ ՚ի ժամանակ[12259].
[12259] Ոմանք. Եւ բազումք աշխարհօք... մինչեւ ՚ի ժամանակս։
24 յաջողութեամբ շատ երկրներ պիտի գրաւի եւ անի այն, ինչ չարեցին նրա հայրերը, ոչ էլ նրա հայրերի հայրերը. աւարը, կողոպուտը եւ ունեցուածքը պիտի բաշխի նրանց եւ եգիպտացիների մասին էլ պիտի մտածի, մինչեւ ժամանակը գայ,
24 Անիկա հանդարտութեամբ խիստ պարարտ գաւառի մէջ պիտի մտնէ ու իր հայրերուն ու անոնց հայրերուն չըրածը ինք պիտի ընէ։ Անոնց մէջ աւար եւ կողոպուտ ու ստացուածք պիտի բաժնէ ու կարճ ժամանակ մը պարիսպներուն դէմ իր ծրագիրները պիտի մշակէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2411:24 Он войдет в мирные и плодоносные страны, и совершит то, чего не делали отцы его и отцы отцов его; добычу, награбленное имущество и богатство будет расточать своим и на крепости будет иметь замыслы свои, но только до времени.
11:24 ἐξάπινα εξαπινα all at once ἐρημώσει ερημοω desolate; desert πόλιν πολις city καὶ και and; even ποιήσει ποιεω do; make ὅσα οσος as much as; as many as οὐκ ου not ἐποίησαν ποιεω do; make οἱ ο the πατέρες πατηρ father αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither οἱ ο the πατέρες πατηρ father τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him προνομὴν προνομη and; even σκῦλα σκυλον spoil καὶ και and; even χρήματα χρημα proceeds; fund αὐτοῖς αυτος he; him δώσει διδωμι give; deposit καὶ και and; even ἐπὶ επι in; on τὴν ο the πόλιν πολις city τὴν ο the ἰσχυρὰν ισχυρος forceful; severe διανοηθήσεται διανοεομαι and; even οἱ ο the λογισμοὶ λογισμος account αὐτοῦ αυτος he; him εἰς εις into; for μάτην ματην groundlessly; in vain
11:24 בְּ bᵊ בְּ in שַׁלְוָ֞ה šalwˈā שַׁלְוָה ease וּ û וְ and בְ vᵊ בְּ in מִשְׁמַנֵּ֣י mišmannˈê מִשְׁמָן fatness מְדִינָה֮ mᵊḏînā מְדִינָה district יָבֹוא֒ yāvô בוא come וְ wᵊ וְ and עָשָׂ֗ה ʕāśˈā עשׂה make אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not עָשׂ֤וּ ʕāśˈû עשׂה make אֲבֹתָיו֙ ʔᵃvōṯāʸw אָב father וַ wa וְ and אֲבֹ֣ות ʔᵃvˈôṯ אָב father אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father בִּזָּ֧ה bizzˈā בִּזָּה spoil וְ wᵊ וְ and שָׁלָ֛ל šālˈāl שָׁלָל plunder וּ û וְ and רְכ֖וּשׁ rᵊḵˌûš רְכוּשׁ property לָהֶ֣ם lāhˈem לְ to יִבְזֹ֑ור yivzˈôr בזר scatter וְ wᵊ וְ and עַ֧ל ʕˈal עַל upon מִבְצָרִ֛ים mivṣārˈîm מִבְצָר fortification יְחַשֵּׁ֥ב yᵊḥaššˌēv חשׁב account מַחְשְׁבֹתָ֖יו maḥšᵊvōṯˌāʸw מַחֲשָׁבָה thought וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֵֽת׃ ʕˈēṯ עֵת time
11:24. abundantes et uberes urbes ingredietur et faciet quae non fecerunt patres eius et patres patrum eius rapinas et praedam et divitias eorum dissipabit et contra firmissimas cogitationes iniet et hoc usque ad tempusAnd he shall enter into rich and plentiful cities: and he shall do that which his fathers never did, nor his fathers' fathers: he shall scatter their spoils, and their prey, and their riches, and shall forecast devices against the best fenced places: and this until a time.
24. In time of security shall he come even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them prey, and spoil, and substance: yea, he shall devise his devices against the strong holds, even for a time.
11:24. And he will enter into rich and resourceful cities, and he will do what his fathers never did, nor his fathers’ fathers. He will scatter their spoils, and their prey, and their riches, and will form a plan against the most steadfast, and this until a time.
11:24. He shall enter peaceably even upon the fattest places of the province; and he shall do [that] which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: [yea], and he shall forecast his devices against the strong holds, even for a time.
He shall enter peaceably even upon the fattest places of the province; and he shall do [that] which his fathers have not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches: [yea], and he shall forecast his devices against the strong holds, even for a time:

11:24 Он войдет в мирные и плодоносные страны, и совершит то, чего не делали отцы его и отцы отцов его; добычу, награбленное имущество и богатство будет расточать своим и на крепости будет иметь замыслы свои, но только до времени.
11:24
ἐξάπινα εξαπινα all at once
ἐρημώσει ερημοω desolate; desert
πόλιν πολις city
καὶ και and; even
ποιήσει ποιεω do; make
ὅσα οσος as much as; as many as
οὐκ ου not
ἐποίησαν ποιεω do; make
οἱ ο the
πατέρες πατηρ father
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
οἱ ο the
πατέρες πατηρ father
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
προνομὴν προνομη and; even
σκῦλα σκυλον spoil
καὶ και and; even
χρήματα χρημα proceeds; fund
αὐτοῖς αυτος he; him
δώσει διδωμι give; deposit
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
τὴν ο the
ἰσχυρὰν ισχυρος forceful; severe
διανοηθήσεται διανοεομαι and; even
οἱ ο the
λογισμοὶ λογισμος account
αὐτοῦ αυτος he; him
εἰς εις into; for
μάτην ματην groundlessly; in vain
11:24
בְּ bᵊ בְּ in
שַׁלְוָ֞ה šalwˈā שַׁלְוָה ease
וּ û וְ and
בְ vᵊ בְּ in
מִשְׁמַנֵּ֣י mišmannˈê מִשְׁמָן fatness
מְדִינָה֮ mᵊḏînā מְדִינָה district
יָבֹוא֒ yāvô בוא come
וְ wᵊ וְ and
עָשָׂ֗ה ʕāśˈā עשׂה make
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
עָשׂ֤וּ ʕāśˈû עשׂה make
אֲבֹתָיו֙ ʔᵃvōṯāʸw אָב father
וַ wa וְ and
אֲבֹ֣ות ʔᵃvˈôṯ אָב father
אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father
בִּזָּ֧ה bizzˈā בִּזָּה spoil
וְ wᵊ וְ and
שָׁלָ֛ל šālˈāl שָׁלָל plunder
וּ û וְ and
רְכ֖וּשׁ rᵊḵˌûš רְכוּשׁ property
לָהֶ֣ם lāhˈem לְ to
יִבְזֹ֑ור yivzˈôr בזר scatter
וְ wᵊ וְ and
עַ֧ל ʕˈal עַל upon
מִבְצָרִ֛ים mivṣārˈîm מִבְצָר fortification
יְחַשֵּׁ֥ב yᵊḥaššˌēv חשׁב account
מַחְשְׁבֹתָ֖יו maḥšᵊvōṯˌāʸw מַחֲשָׁבָה thought
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֵֽת׃ ʕˈēṯ עֵת time
11:24. abundantes et uberes urbes ingredietur et faciet quae non fecerunt patres eius et patres patrum eius rapinas et praedam et divitias eorum dissipabit et contra firmissimas cogitationes iniet et hoc usque ad tempus
And he shall enter into rich and plentiful cities: and he shall do that which his fathers never did, nor his fathers' fathers: he shall scatter their spoils, and their prey, and their riches, and shall forecast devices against the best fenced places: and this until a time.
11:24. And he will enter into rich and resourceful cities, and he will do what his fathers never did, nor his fathers’ fathers. He will scatter their spoils, and their prey, and their riches, and will form a plan against the most steadfast, and this until a time.
11:24. He shall enter peaceably even upon the fattest places of the province; and he shall do [that] which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: [yea], and he shall forecast his devices against the strong holds, even for a time.
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Adam Clarke: Commentary on the Bible - 1831
11:24: He shad enter peaceably even upon the fattest places - The very richest provinces - Coelesyria 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 1 Maccabees 3:30, that "in the liberal giving of gifts he abounded above all the kings that went before him." These are nearly the words of the prophet; and perhaps without any design to copy them on the part of the apocryphal writer. He would sometimes go into the streets, and throw about a handful of money, crying out, "Let him take it, to whom Fortune sends it."
He shall forecast his devices - As Eulaeus and Lenaeus, who were the guardians of the young Egyptian king Ptolemy Philometer, demanded from Antiochus the restitution of Coelesyria and Palestine, which he refused, he foresaw that he might have a war with that kingdom; and therefore he forecast devices - fixed a variety of plans to prevent this; visited the strong holds and frontier places to see that they were in a state of defense. And this he did for a time - he employed some years in hostile preparations against Egypt.
Albert Barnes: Notes on the Bible - 1834
11:24: He shall enter peaceably even upon the fattest places of the province - The margin is, "or, into the peaceable and fat." The version in the text, however, is the more correct, and the sense is, that he would do this "unexpectedly" (Lengerke, uvermuthet); he would make gradual and artful approaches until he had seized upon the best portions of the land. Compare Gen 27:28, Gen 27:39. The history is, that he went there with different professions than those of conquest, and one after another he took possession of the principal towns of Egypt. In his first invasion of that country, Diodorus Siculus and Josephus both say that Antiochus "availed himself of a mean artifice," without specifying what it was. Jahn says that probably it was that he pretended to come as the friend of Ptolemy. It was to this that the allusion is here, when it is said that he would "enter peaceably" - that is, with some pretence of peace or friendship, or with some false and flattering art. Josephus (Ant. xii. ch. v. Section 2) says of Antiochus, that "he came with great forces to Pelusium, and circumvented Ptolemy Philorector "by treachery," and seized upon Egypt." The fact stated by Diodorus and Josephus, that he took possession of Memphis and of all Egypt, as far as Alexandria, fully illustrates what is said here, that he would "enter upon the fattest places of the province." These were the most choice and fertile portions of Egypt."
And he shall do what his fathers have not done, nor his fathers' fathers - Which none of his predecessors have been able to do; to wit, in the conquest of Egypt. No one of them had it so completely in his possession; no one obtained from it so much spoil. There can be no doubt that such was the fact. The wars of his predecessors with the Egyptians had been mostly waged in Coelo-Syria and Palestine, for the possession of these provinces. Antiochus Epiphanes, however, at first took Pelusium, the key of Egypt, and then invaded Egypt itself, seized upon its strongest places, and made the king a captive. - Jahn, "Heb. Commonwealth," p. 263. Compare 1 Macc. 1:16.
He shall scatter among them the prey ... - Among his followers. He shall reward them with the spoils of Egypt. Compare 1 Macc. 1:19: "Thus they got the strong cities in the land of Egypt, and he took the spoils thereof.
And he shall forecast his devices - Margin, "think his thoughts." The margin is in accordance with the Hebrew. The meaning is, that he would form plans, or that this would be his aim. He would direct the war against the strongly-fortified places of Egypt.
Against the strongholds - Antiochus took possession of Pelusium, the key of Egypt; he seized upon Memphis, and he then laid siege to Alexandria, supposing that if that were reduced, the whole country would be his. - Jos. "Ant." b. xii. ch. v. Section 2.
Even for a time - Josephus (ut sup.) says that he was driven from Alexandria, and out of all Egypt, by the threatenings of the Romans, commanding him to let that country alone. There were other reasons also which, combined with this, induced him to retire from that country. He was greatly enraged by the effect which a report of his death had produced in Judea. It was said that all the Jews rejoiced at that report, and rose in rebellion; and he therefore resolved to inflict Rev_enge on them, and left Egypt, and went to Jerusalem, and subdued it either by storm or by stratagem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: peaceably even upon the fattest: or, into the peaceable and fat, etc
he shall scatter: Jdg 9:4; Pro 17:8, Pro 19:6
forecast his devices: Heb. think his thoughts, Dan 7:25; Pro 23:7; Eze 38:10; Mat 9:4
Geneva 1599
11:24 He shall enter peaceably even upon the fattest places of the province; and he shall do [that] which his fathers (z) have not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches: [yea], and he shall forecast his devices against the strong holds, even for a (a) time.
(z) Meaning, in Egypt.
(a) He will content himself with the small strongholds for a time, but will always labour by craft to attain to the chiefest.
John Gill
11:24 He shall enter peaceably even upon the fattest places of the province,.... Or, "into tranquillity, and the fattest places of the province" (s); that is, into such places as were in great tranquillity, and men thought themselves safe and secure, and had no suspicion of his designs upon them, and which abounded in wealth and riches: these were either the principal cities in the kingdom of Syria, which he visited in order to establish himself in their good opinion of him; or the chief places of the province of Phoenicia, where he endeavoured to make himself acceptable by his munificence; or it may be the best parts of the kingdom of Egypt are meant, the richest of them, such as Memphis, and the places about it; where, as Sutorius in Jerome says, he went; and which places being fat, producing a large increase, and abounding in wealth, invited him thither; and which wealth he took, and scattered among his friends and soldiers, as in a following clause:
and he shall do that which his fathers have not done, nor his fathers' fathers; none of his ancestors, more near or more remote; not Antiochus the great, nor Seleucus Ceraunus, nor Seleucus Callinicus, nor Antiochus Theos, nor Antiochus Soter, nor Seleucus Nicator, the founder of the Syrian empire; for, however greater these might be in power or riches, they were inferior to him in success; though they all, or most of them, however, had their eye upon Egypt, and would gladly have been masters of it; yet none of the kings of Syria prevailed over it, as Antiochus did; and this may also refer to what follows:
he shall scatter among them the prey, and spoil, and riches; which he took from the places or rich cities he entered into; and these he plentifully and liberally dispersed among his followers, his soldiers, "the small people" he became strong with, Dan 11:23, whereby he gained their affections, and attached them to his interest; and in this his liberality and munificence he is said to abound above all the kings that were before him, in the Apocrypha:
"He feared that he should not be able to bear the charges any longer, nor to have such gifts to give so liberally as he did before: for he had abounded above the kings that were before him.'' (1 Maccabees 3:30)
and the character Josephus (t) gives of him is, that he was a man of a large and liberal heart:
yea, and he shall forecast his devices against the strong holds; the fortresses of Egypt; as he got into the fat and richest parts of it, and distributed the wealth of them among his favourites and followers, which answered a good purpose; so he had his eye upon the fortified places of the kingdom, and contrived ways and means to get them into his possession, as Pelusium, and other places; and how to keep them when he had got them, which he did:
even for a time; till Ptolemy Philometor was at age, and freed himself from him; or till the Romans (u) put a stop to his power.
(s) "in quietem et in pinguia", Montanus; "in tranquillitatem et opima", Cocceius; "in tranquillitatem et in pinguissima", Michaelis. (t) Antiqu. l. 12. c. 7. sect. 2. (u) Vid. Joseph. Antiqu. l. 19. c. 5. sect. 2.
John Wesley
11:24 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.
Robert Jamieson, A. R. Fausset and David Brown
11:24 peaceably--literally, "unexpectedly"; under the guise of friendship he seized Ptolemy Philometer.
he shall do that which his fathers have not done--His predecessors, kings of Syria, had always coveted Egypt, but in vain: he alone made himself master of it.
scatter among them . . . prey--among his followers (1 Maccabees 1:19).
forecast his devices against . . . strongholds--He shall form a studied scheme for making himself master of the Egyptian fortresses. He gained them all except Alexandria, which successfully resisted him. Retaining to himself Pelusium, he retired to Judea, where, in revenge for the joy shown by the Jews at the report of his death, which led them to a revolt, he subdued Jerusalem by storm or stratagem.
for a time--His rage shall not be for ever; it is but for a time limited by God. CALVIN makes "for a time" in antithesis to "unexpectedly," in the beginning of the verse. He suddenly mastered the weaker cities: he had to "forecast his plans" more gradually ("for a time") as to how to gain the stronger fortresses.
11:2511:25: եւ զարթիցէ զօրութիւն նորա, եւ սիրտ նորա ՚ի վերայ թագաւորին հարաւոյ զօրութեամբ մեծաւ։ Եւ թագաւորն հարաւոյ խմբեսցէ պատերազմ զօրաւ մեծաւ եւ հզօրա՛ւ յոյժ, եւ ո՛չ հանդարտեսցէ. զի խորհեսցին ՚ի վերայ նորա խորհուրդս[12260]։ [12260] Յօրինակին. Բղխեսցէ պատերազմ զօրաւ։ Ուր Ոսկան. զօրու։
25 պիտի զարթնի նրա զօրութիւնը, եւ նրա սիրտը լցուի մեծ ուժով Հարաւի թագաւորութեան դէմ: Հարաւի թագաւորը պատերազմի պիտի ելնի մեծ եւ շատ հզօր զօրքով եւ չի կարողանալու դիմադրել, որովհետեւ նրա դէմ դաւ պիտի նիւթեն.
25 Մեծ զօրքով իր զօրութիւնն ու սիրտը պիտի գրգռէ հարաւի թագաւորին դէմ։ Հարաւի թագաւորն ալ խիստ մեծ ու զօրաւոր զօրքով պատերազմի պիտի ելլէ, բայց պիտի չկարենայ դիմանալ. վասն զի անոր դէմ ծրագիրներ պիտի մշակուին։
Եւ զարթիցէ զօրութիւն նորա, եւ սիրտ նորա ի վերայ թագաւորին հարաւոյ զօրութեամբ մեծաւ. եւ թագաւորն հարաւոյ խմբեսցէ պատերազմ զօրաւ մեծաւ եւ հզօրաւ յոյժ, եւ ոչ [210]հանդարտեսցէ. զի խորհեսցին ի վերայ նորա խորհուրդս:

11:25: եւ զարթիցէ զօրութիւն նորա, եւ սիրտ նորա ՚ի վերայ թագաւորին հարաւոյ զօրութեամբ մեծաւ։ Եւ թագաւորն հարաւոյ խմբեսցէ պատերազմ զօրաւ մեծաւ եւ հզօրա՛ւ յոյժ, եւ ո՛չ հանդարտեսցէ. զի խորհեսցին ՚ի վերայ նորա խորհուրդս[12260]։
[12260] Յօրինակին. Բղխեսցէ պատերազմ զօրաւ։ Ուր Ոսկան. զօրու։
25 պիտի զարթնի նրա զօրութիւնը, եւ նրա սիրտը լցուի մեծ ուժով Հարաւի թագաւորութեան դէմ: Հարաւի թագաւորը պատերազմի պիտի ելնի մեծ եւ շատ հզօր զօրքով եւ չի կարողանալու դիմադրել, որովհետեւ նրա դէմ դաւ պիտի նիւթեն.
25 Մեծ զօրքով իր զօրութիւնն ու սիրտը պիտի գրգռէ հարաւի թագաւորին դէմ։ Հարաւի թագաւորն ալ խիստ մեծ ու զօրաւոր զօրքով պատերազմի պիտի ելլէ, բայց պիտի չկարենայ դիմանալ. վասն զի անոր դէմ ծրագիրներ պիտի մշակուին։
zohrab-1805▾ eastern-1994▾ western am▾
11:2511:25 Потом возбудит силы свои и дух свой с многочисленным войском против царя южного, и южный царь выступит на войну с великим и еще более сильным войском, но не устоит, потому что будет против него коварство.
11:25 καὶ και and; even ἐγερθήσεται εγειρω rise; arise ἡ ο the ἰσχὺς ισχυς force αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸν ο the βασιλέα βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐν εν in ὄχλῳ οχλος crowd; mass πολλῷ πολυς much; many καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐρεθισθήσεται ερεθιζω excite; irritate εἰς εις into; for πόλεμον πολεμος battle ἐν εν in ὄχλῳ οχλος crowd; mass ἰσχυρῷ ισχυρος forceful; severe σφόδρα σφοδρα vehemently; tremendously λίαν λιαν very καὶ και and; even οὐ ου not στήσεται ιστημι stand; establish ὅτι οτι since; that διανοηθήσεται διανοεομαι in; on αὐτὸν αυτος he; him διανοίᾳ διανοια mind; intention
11:25 וְ wᵊ וְ and יָעֵר֩ yāʕˌēr עור be awake כֹּחֹ֨ו kōḥˌô כֹּחַ strength וּ û וְ and לְבָבֹ֜ו lᵊvāvˈô לֵבָב heart עַל־ ʕal- עַל upon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the נֶּגֶב֮ nneḡev נֶגֶב south בְּ bᵊ בְּ in חַ֣יִל ḥˈayil חַיִל power גָּדֹול֒ gāḏôl גָּדֹול great וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the נֶּ֗גֶב nnˈeḡev נֶגֶב south יִתְגָּרֶה֙ yiṯgārˌeh גרה stir לַ la לְ to † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war בְּ bᵊ בְּ in חַֽיִל־ ḥˈayil- חַיִל power גָּדֹ֥ול gāḏˌôl גָּדֹול great וְ wᵊ וְ and עָצ֖וּם ʕāṣˌûm עָצוּם mighty עַד־ ʕaḏ- עַד unto מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַעֲמֹ֔ד yaʕᵃmˈōḏ עמד stand כִּֽי־ kˈî- כִּי that יַחְשְׁב֥וּ yaḥšᵊvˌû חשׁב account עָלָ֖יו ʕālˌāʸw עַל upon מַחֲשָׁבֹֽות׃ maḥᵃšāvˈôṯ מַחֲשָׁבָה thought
11:25. et concitabitur fortitudo eius et cor eius adversum regem austri in exercitu magno et rex austri provocabitur ad bellum multis auxiliis et fortibus nimis et non stabunt quia inibunt adversum eum consiliaAnd his strength, and his heart, shall be stirred up aginst the king of the south, with a great army: and the king of the south shall be stirred up to battle with many and very strong succours: and they shall not stand, for they shall form designs against him.
25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall war in battle with an exceeding great and mighty army: but he shall not stand, for they shall devise devices against him.
11:25. And his strength and his heart will be enraged against the king of the South with a great army. And the king of the South will be provoked into going to war by having many allies and exceedingly good circumstances, and yet these will not stand, for they will form plans against him.
11:25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him:

11:25 Потом возбудит силы свои и дух свой с многочисленным войском против царя южного, и южный царь выступит на войну с великим и еще более сильным войском, но не устоит, потому что будет против него коварство.
11:25
καὶ και and; even
ἐγερθήσεται εγειρω rise; arise
ο the
ἰσχὺς ισχυς force
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸν ο the
βασιλέα βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐν εν in
ὄχλῳ οχλος crowd; mass
πολλῷ πολυς much; many
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐρεθισθήσεται ερεθιζω excite; irritate
εἰς εις into; for
πόλεμον πολεμος battle
ἐν εν in
ὄχλῳ οχλος crowd; mass
ἰσχυρῷ ισχυρος forceful; severe
σφόδρα σφοδρα vehemently; tremendously
λίαν λιαν very
καὶ και and; even
οὐ ου not
στήσεται ιστημι stand; establish
ὅτι οτι since; that
διανοηθήσεται διανοεομαι in; on
αὐτὸν αυτος he; him
διανοίᾳ διανοια mind; intention
11:25
וְ wᵊ וְ and
יָעֵר֩ yāʕˌēr עור be awake
כֹּחֹ֨ו kōḥˌô כֹּחַ strength
וּ û וְ and
לְבָבֹ֜ו lᵊvāvˈô לֵבָב heart
עַל־ ʕal- עַל upon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
נֶּגֶב֮ nneḡev נֶגֶב south
בְּ bᵊ בְּ in
חַ֣יִל ḥˈayil חַיִל power
גָּדֹול֒ gāḏôl גָּדֹול great
וּ û וְ and
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
נֶּ֗גֶב nnˈeḡev נֶגֶב south
יִתְגָּרֶה֙ yiṯgārˌeh גרה stir
לַ la לְ to
הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
בְּ bᵊ בְּ in
חַֽיִל־ ḥˈayil- חַיִל power
גָּדֹ֥ול gāḏˌôl גָּדֹול great
וְ wᵊ וְ and
עָצ֖וּם ʕāṣˌûm עָצוּם mighty
עַד־ ʕaḏ- עַד unto
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יַעֲמֹ֔ד yaʕᵃmˈōḏ עמד stand
כִּֽי־ kˈî- כִּי that
יַחְשְׁב֥וּ yaḥšᵊvˌû חשׁב account
עָלָ֖יו ʕālˌāʸw עַל upon
מַחֲשָׁבֹֽות׃ maḥᵃšāvˈôṯ מַחֲשָׁבָה thought
11:25. et concitabitur fortitudo eius et cor eius adversum regem austri in exercitu magno et rex austri provocabitur ad bellum multis auxiliis et fortibus nimis et non stabunt quia inibunt adversum eum consilia
And his strength, and his heart, shall be stirred up aginst the king of the south, with a great army: and the king of the south shall be stirred up to battle with many and very strong succours: and they shall not stand, for they shall form designs against him.
11:25. And his strength and his heart will be enraged against the king of the South with a great army. And the king of the South will be provoked into going to war by having many allies and exceedingly good circumstances, and yet these will not stand, for they will form plans against him.
11:25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Замыслы Антиоха "царствовать над обоими царствами" (1: Мак 1:16) и предпринятый им с этою целью поход против Египта не увенчались, впрочем, успехом: он с награбленной добычею возвратился в Сирию.
Adam Clarke: Commentary on the Bible - 1831
11:25: He shall stir up his power - Antiochus marched against Ptolemy, the king of the south, (Egypt), with a great army; and the Egyptian generals had raised a mighty force.
Stirred up to battle - The two armies met between Pelusium and Mount Casius; but he (the king of the south) could not stand - the Egyptian army was defeated. The next campaign he had greater success; he routed the Egyptian army, took Memphis, and made himself master of all Egypt, except Alexandria, see 1 Maccabees 1:16-19. And all these advantages he gained by forecasting devices; probably by corrupting his ministers and captains. Ptolemy Macron gave up Cyprus to Antiochus; and the Alexandrians were led to renounce their allegiance to Ptolemy Philometer, and took Euergetes, or Physcon his younger brother, and made him king in his stead. All this was doubtless by the corruptions of Antiochus. See below.
Albert Barnes: Notes on the Bible - 1834
11:25: And he shall stir up his power and his courage against the king of the south with a great army - This must refer to a subsequent invasion of Egypt by Antiochus. In the course of his reign he four times invaded that conntry with various degrees of success. In the first, he took Pelusium, and having placed a garrison there, retired into winter-quarters to Tyre. In the second, above referred to, he took Memphis and laid siege to Alexandria. The third invasion here referred to was after he had taken Jerusalem, and was caused by the fact that, as Ptolemy Philometor for was in the hands of Antiochus, the Egyptians had raised Ptolemy Physcon (the Gross) to the throne. This prince assumed the name of Euergetes II. The pretended object of Antiochus in this invasion (168 b. c.) was to support the claims of Ptolemy Philometor against the usurpation of his brother, but his real purpose was to subject the whole country to his own power. He defeated the Alexandrians by sea near Pelusium, and then drew up his land forces before the city of Alexandria. Ptolemy Physcon sent an embassy to Rome to solicit the protection of the Senate, and at the same time entered into negotiations of peace with Antiochus. The proposals were rejected; but when Antiochus perceived that the conquest of Alexandria would be difficult, he retired to Memphis, and pre tended to deliver up the kingdom to Ptolemy Philometor, and having left a strong garrison at Pelusium, he returned to Antioch. This invasion is thus de scribed by the author of the book of Maccabees (1 Macc. 1:17); "Wherefore he entered Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy." - Porphyry, as quoted by Scaliger; Polybius, Legat, Sections 81, 82, 84; Livy, xliv. 19; xlv. 11; Justin, xxxiv. 2; Prideaux, Con. iii. 232-235.
And the king of the south - Ptolemy Physcon, king of Egypt.
Shall be stirred up to battle with a very great and mighty army - To oppose Antiochus.
But he shall not stand - He shall not be able to resist him. His navy was defeated; Antiochus still held possession of Memphis, and laid siege to Alexandria.
For they shall forecast devices against him - Hebrew, "shall think thoughts" (see the notes at Dan 11:24); that is, they shall form plans against him to defeat him. The reference here is to the invading forces, that they would form sagacious plans for the overthrow of the king of Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: stir up: Dan 11:2, Dan 11:10; Pro 15:18, Pro 28:25
the south with: Antiochus defeated the army of Ptolemy Philometor, and in the next campaign made himself master of all Egypt, except Alexandria. While they had frequent conferences at the same table, they spoke lies to each other; and the former returned to Syria laden with riches.
Carl Friedrich Keil and Franz Delitzsch
11:25
These verses describe the victorious war of the king who had come to power against the king of the south, the war of Antiochus Epiphanes against king Ptolemy Philometor, which is described in 1 Macc. 1:16-19, with manifest reference to this prophecy. ויער (he shall stir up) is potentialis in the sense of divine decree: "he shall stir up his power and his heart." כּח is not warlike power, which is mentioned in בּחיל־גּדול (Dan 11:25), but the power which consists in the bringing of a great army under his command; לבב, the mental energy for the carrying out of his plans. For יעמד לא, cf. Dan 8:4. The subject is the last-named king of the south, who, notwithstanding his very great and powerful army, shall not stand in battle, but shall give way, because devices are contrived against him. The subject to יחשׁבוּ is not the enemy, the king of the north, with his army, but, according to Dan 11:26, his table-companions.
Dan 11:26
Here it is more definitely stated why he cannot stand. פתבּגו אכּלי, who eat his food (פּתבּג, see under Dan 1:5), i.e., his table-companions (cf. Ps 41:10[9]), persons about him. ישׁבּרוּהוּ, shall break him, i.e., cast him to the ground. His army shall therefore overflow, but shall execute nothing, only many shall fall down slain. The first member of the verse points to treachery, whereby the battle was lost and the war was fruitless. Hitzig incorrectly interprets ישׁטוף rushes away, i.e., is disorganized and takes to flight. But שׁטף cannot have this meaning.
Dan 11:27
Here then is described how the two kings seek through feigned friendship to destroy one another. The two kings are of course the two kings of the north and the south previously named. Of a third, namely, of two kings of Egypt, Philometor and Physkon, Daniel knows nothing. The third, Physkon, is introduced from history; and hence Hitzig, v. Lengerke, and others understand by the "two kings," the two kings Antiochus and Philometor confederated against the king of the south, but Kliefoth, on the contrary, thinks of Antiochus and Physkon, the latter of whom he regards as the king of the south, Dan 11:25. All this is arbitrary. Jerome has already rejected the historical evidence for this, and remarks: verum ex eo, quia scriptura nunc dicit: duos fuisse reges, quorum cor fuerit fraudulentum ... hoc secundum historiam demonstrari non potest. למרע לבבם Hitzig translates: "their heart belongs to wickedness," contrary to the context. ל denotes also here only the direction: "their heart goes toward wicked deeds," is directed thereto. מרע (from רעע), formed after מצר (cf. Ewald, 160a), the evil-doing, consists in this, that the one seeks to overthrow and destroy the other under the cloak of feigned friendship; for they eat as friends at one table, and "speak lies" - the one tells lies to the other, professing friendship. But their design shall not succeed. All interpretations of these words which are determined by historical facta are arbitrary. The history of Antiochus Epiphanes furnishes no illustrations for this. In the sense of the prophecy תצלח לא has only this meaning: the design of the king of the north to destroy the king of the south, and to make himself master both of the north and the south, shall not succeed, and the king of the south will not fulfil what he promises to his deceitful adversary. For yet the end shall be at the time appointed. These words state the reason why the מרע shall not succeed. Hitzig incorrectly translates: "but the end holds onwards to the appointed time;" for כּי cannot in this connection be rendered by but, and ל cannot express the idea of holding to anything. ל denotes here, as generally, the direction toward the end, as Dan 11:35, and Dan 8:17, Dan 8:19. The end goes yet on to the time appointed by God. That this מועד (appointment of time) does not lie in the present, but in the future, is denoted by עוד, although we do not, with Hvernick, interpret עוד by "for the end lies yet further out," nor, with v. Lengerke and Maurer, may we supply the verb "withdraws itself, is reserved." עוד stands before קץ because on it the emphasis lies. קץ is, however, not the end of the war between Antiochus and Egypt (v. Leng., Maur., Hitzig), but cannot be otherwise taken than קץ עת, Dan 11:35, Dan 11:40, and Dan 12:4. But in the latter passage קץ עת is the time of the resurrection of the dead, thus the end of the present course of the world, with which all the oppression of the people of God ceases. Accordingly קץ in the verse before us, as in Dan 11:35, Dan 11:40, is the time in which the conduct of the kings previously described, in their rising up and in their hostility against the people of God, reaches its end (Dan 11:45); and with the overthrow of these enemies the period of oppression also comes to an end. This end comes only למועד, at the time which God has determined for the purifying of His people (Dan 11:35). So long may the kings of the north and the south prosecute their aims; so long shall they strive for the possession of the kingdom without succeeding in their plans. למועד has here and in Dan 11:35 the definite article, because in both verses the language refers not to any definite time, but to the time determined by God for the consummation of His kingdom. The placing of the article in this word in the verse before us is not, with Kliefoth, to be explained from a reference to Dan 8:17, Dan 8:19. The two revelations are separated from each other by too long a space of time for this one to refer back to that earlier one by the mere use of the article, although both treat of the same subject. The למועד occurs besides in Dan 11:29, where it is natural to suppose that it has the same meaning as here; but the contents of the verse oppose such a conclusion. Dan 11:29 treats, it is true, of a renewed warlike expedition against the south, which, however, brings neither the final deciding of the war with the south (cf. Dan 11:40), nor yet the end of the oppression of the people of God; המועד is thus only the time determined for the second aggression against the south, not the time of the end.
Geneva 1599
11:25 And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not (b) stand: for they shall forecast devices against him.
(b) He will be overcome with treason.
John Gill
11:25 And he shall stir up his power and his courage against the king of the south with a great army,.... That is, Antiochus shall arouse himself, and exert his courage, and gather a large and powerful army, and set out with them to fight with Ptolemy Philometor, king of Egypt; this is his second expedition into Egypt, as is observed in the Apocrypha:
"About the same time Antiochus prepared his second voyage into Egypt:'' (2 Maccabees 5:1)
before he went into Egypt more privately, with a few men, under a pretence of friendship; but now more openly as an enemy, with a large army; so it is said in the Apocrypha:
"17 Wherefore he entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy, 18 And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death.'' (1 Maccabees 1)
and he entered into Egypt with a great multitude, with chariots, and with elephants, and with horses, and with a great fleet; which account exactly agrees with this prophecy, and serves to illustrate it:
and the king of the south shall be stirred up to battle with a very great and mighty army; this is Ptolemy Philometor, king of Egypt, who, hearing of the preparations of Antiochus, and of his design to enter his kingdom, gathered a large army together to give him battle:
but he shall not stand; the king of Egypt could not stand against Antiochus; the two armies met between Mount Casius and Pelusium, where they came, to a battle, and Antiochus got the victory: upon his second victory over the forces of Ptolemy, he took Pelusium, and led his army into the very heart of the kingdom, and had it in his power to have cut off all the Egyptians, to a man; he made himself master of Memphis, and all the rest of Egypt, except Alexandria, which held out against him (w):
for they shall forecast devices against him; Antiochus, and those that assisted him with their counsels, formed schemes against Ptolemy, which succeeded: the loss of the battle was not owing to want of the necessary preparations for it; or to an insufficient number of men; or to a defect of military skill and courage; but to the treachery of his own courtiers and commanders, particularly Eulaeus and Lennaeeus to whom the blame was laid, and to the desertion of Ptolemy Macron; which is more clearly expressed in the following verse.
(w) See the Universal History, vol. 9. p. 280, 281.
John Wesley
11:25 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.
Robert Jamieson, A. R. Fausset and David Brown
11:25 A fuller detail of what was summarily stated (Dan 11:22-24). This is the first of Antiochus' three (Dan 11:29) open invasions of Egypt.
against the king of the south--against Ptolemy Philometer. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II, was made king by the Egyptians, as Ptolemy Philometer was in Antiochus hands.
great army--as distinguished from the "small people" (Dan 11:23) with which he first came. This was his first open expedition; he was emboldened by success to it. Antiochus "entered Egypt with an overwhelming multitude, with chariots, elephants, and cavalry" (1 Maccabees 1:17).
stirred up--by the necessity, though naturally indolent.
not stand--Philometer was defeated.
they shall forecast, &c.--His own nobles shall frame treacherous "devices" against him (see Dan 11:26). Euloeus and Lenoeus maladministered his affairs. Antiochus, when checked at last at Alexandria, left Ptolemy Philometer at Memphis as king, pretending that his whole object was to support Philometer's claims against the usurper Physcon.
11:2611:26: Եւ կերիցեն որ ինչ նմա ա՛նկ իցէ. եւ խորտակեսցեն զնա, եւ զզօրսն այրեսցեն, եւ անկցին վիրաւորք բազումք։
26 պիտի ուտեն ինչ որ նրան է պատկանում, պիտի խորտակեն նրան, նրա զօրքը պիտի այրեն, եւ շատ վիրաւորներ պիտի ընկնեն:
26 Անոր ազնիւ կերակուրները ուտողները անգամ զանիկա պիտի կոտորեն եւ անոր զօրքը պիտի ցրուի* ու շատերը պիտի սպաննուին։
Եւ [211]կերիցեն որ ինչ նմա անկ իցէ, եւ խորտակեսցեն զնա, եւ զզօրսն այրեսցեն``, եւ անկցին վիրաւորք բազումք:

11:26: Եւ կերիցեն որ ինչ նմա ա՛նկ իցէ. եւ խորտակեսցեն զնա, եւ զզօրսն այրեսցեն, եւ անկցին վիրաւորք բազումք։
26 պիտի ուտեն ինչ որ նրան է պատկանում, պիտի խորտակեն նրան, նրա զօրքը պիտի այրեն, եւ շատ վիրաւորներ պիտի ընկնեն:
26 Անոր ազնիւ կերակուրները ուտողները անգամ զանիկա պիտի կոտորեն եւ անոր զօրքը պիտի ցրուի* ու շատերը պիտի սպաննուին։
zohrab-1805▾ eastern-1994▾ western am▾
11:2611:26 Даже участники трапезы его погубят его, и войско его разольется, и падет много убитых.
11:26 καὶ και and; even καταναλώσουσιν καταναλισκω consume αὐτὸν αυτος he; him μέριμναι μεριμνα anxiety αὐτοῦ αυτος he; him καὶ και and; even ἀποστρέψουσιν αποστρεφω turn away; alienate αὐτόν αυτος he; him καὶ και and; even παρελεύσεται παρερχομαι pass; transgress καὶ και and; even κατασυριεῖ κατασυρω drag down καὶ και and; even πεσοῦνται πιπτω fall τραυματίαι τραυματιας much; many
11:26 וְ wᵊ וְ and אֹכְלֵ֧י ʔōḵᵊlˈê אכל eat פַת־בָּגֹ֛ו faṯ-bāḡˈô פַּתְבַּג table יִשְׁבְּר֖וּהוּ yišbᵊrˌûhû שׁבר break וְ wᵊ וְ and חֵילֹ֣ו ḥêlˈô חַיִל power יִשְׁטֹ֑וף yišṭˈôf שׁטף wash off וְ wᵊ וְ and נָפְל֖וּ nāfᵊlˌû נפל fall חֲלָלִ֥ים ḥᵃlālˌîm חָלָל pierced רַבִּֽים׃ rabbˈîm רַב much
11:26. et comedentes panem cum eo conterent illum exercitusque eius opprimetur et cadent interfecti plurimiAnd they that eat bread with him, shall destroy him, and his army shall be overthrown: and many shall fall down slain.
26. Yea, they that eat of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.
11:26. And those who eat bread with him will crush him, and his army will be suppressed, and very many will die, having been executed.
11:26. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.
Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain:

11:26 Даже участники трапезы его погубят его, и войско его разольется, и падет много убитых.
11:26
καὶ και and; even
καταναλώσουσιν καταναλισκω consume
αὐτὸν αυτος he; him
μέριμναι μεριμνα anxiety
αὐτοῦ αυτος he; him
καὶ και and; even
ἀποστρέψουσιν αποστρεφω turn away; alienate
αὐτόν αυτος he; him
καὶ και and; even
παρελεύσεται παρερχομαι pass; transgress
καὶ και and; even
κατασυριεῖ κατασυρω drag down
καὶ και and; even
πεσοῦνται πιπτω fall
τραυματίαι τραυματιας much; many
11:26
וְ wᵊ וְ and
אֹכְלֵ֧י ʔōḵᵊlˈê אכל eat
פַת־בָּגֹ֛ו faṯ-bāḡˈô פַּתְבַּג table
יִשְׁבְּר֖וּהוּ yišbᵊrˌûhû שׁבר break
וְ wᵊ וְ and
חֵילֹ֣ו ḥêlˈô חַיִל power
יִשְׁטֹ֑וף yišṭˈôf שׁטף wash off
וְ wᵊ וְ and
נָפְל֖וּ nāfᵊlˌû נפל fall
חֲלָלִ֥ים ḥᵃlālˌîm חָלָל pierced
רַבִּֽים׃ rabbˈîm רַב much
11:26. et comedentes panem cum eo conterent illum exercitusque eius opprimetur et cadent interfecti plurimi
And they that eat bread with him, shall destroy him, and his army shall be overthrown: and many shall fall down slain.
11:26. And those who eat bread with him will crush him, and his army will be suppressed, and very many will die, having been executed.
11:26. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.
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Adam Clarke: Commentary on the Bible - 1831
11:26: Yea, they that feed of the portion of his meat - This is the proof of what has been last noted, that the intrigues of Antiochus, corrupting the ministers and officers of Ptolemy, were the cause of all the disasters that felt on the Egyptian king. They that fed of the portion of his meat - who were in his confidence and pay, and possessed the secrets of the state, betrayed him; and these were the means of destroying him and his army, so that he was defeated, as was before observed.
Albert Barnes: Notes on the Bible - 1834
11:26: Yea, they that feed of the portion of his meat shall destroy him - They of his own family; they who are nourished at his table; they who are his cabinet counselors, and professed and confidential friends. The meaning is, that they would prove treacherous and unfaithful. This is by no means improbable. Antiochus was powerful, and had seized upon Pelusium, and upon Memphis, and upon the fairest portions of Egypt. He was also in possession of the person of the lawful king, and had a fair prospect of subduing the whole country. In these circumstances, nothing would be more natural than that the very inmates of the palace - the persons around the reigning king - should begin to doubt whether he could hold out, and should be disposed to make terms with the invader.
And his army shall overflow - The connection here requires us to understand this of the army of the king of Egypt. The meaning seems to be, that his forces would be great, and would spread themselves out like overflowing waters, but that not withstanding this many of them would be slain.
And many shall fall down slain - In battle. Not withstanding the army would be numerous, and would, as it were, spread over the land, still it would not be sufficient to keep out the invaders, but many of them would fall in the field. The account in 1 Macc. 1:18 is, that "Ptolemy was afraid of him (Antiochus) and fled; and many were wounded to death."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: that feed: Sa2 4:2-12; Kg2 8:14, Kg2 10:6-9; Psa 41:9; Mic 7:5, Mic 7:6; Mat 26:23; Mar 14:20; Joh 13:18
overflow: Dan 11:10, Dan 11:22
Geneva 1599
11:26 Yea, they that feed of the portion of (c) his meat shall destroy him, and his army (d) shall overflow: and many shall fall down slain.
(c) Signifying his princes and the chief men about him.
(d) Declaring that his soldiers will break out and venture their life to stay and to be slain for the safeguard of their prince.
John Gill
11:26 Yea, they that feed of the portion of his meat shall destroy him,.... Those of his own household, his familiar friends, his courtiers and counsellors, and the generals of his army; his destruction, or the loss of the battle, was owing either to the bad counsels they gave him, or to their desertion of him, being corrupted by Antiochus:
and his army shall overflow: that is, the army of Antiochus, like a mighty inundation of water, which carries all before it, should overflow, or bear down and destroy, the army of Ptolemy, and overrun all Egypt, as it did, as before related; no more resistance being to be made to it than to a rapid flood of water:
and many shall fall down slain: of the army of the king of Egypt. The account given of this affair in the Apocrypha:
"18 And made war against Ptolemee king of Egypt: but Ptolemee was afraid of him, and fled; and many were wounded to death. 19 Thus they got the strong cities in the land of Egypt and he took the spoils thereof.'' (1 Maccabees 1)
Josephus says (x), that Antiochus,
"being with a great army at Pelusium, and circumventing Ptolemy Philometor by fraud, seized on Egypt; and being in the parts near to Memphis, and taking it, he hastened to Alexandria to besiege it, and got Ptolemy, reigning there, into his hands.''
(x) Antiqu. l. 12. c. 5, sect. 2.
John Wesley
11:26 Yea - His most familiar friends and confidants; for he shall be overthrown with a great slaughter, as when the Nile overflows the country.
Robert Jamieson, A. R. Fausset and David Brown
11:26 they that feed of . . . his meat--those from whom he might naturally have looked for help, his intimates and dependents (Ps 41:9; Jn 13:18); his ministers and guardians.
his army shall overflow--Philometer's army shall be dissipated as water. The phrase is used of overflowing numbers, usually in a victorious sense, but here in the sense of defeat, the very numbers which ordinarily ensure victory, hastening the defeat through mismanagement.
many shall fall down slain--(1 Maccabees 1:18, "many fell wounded to death"). Antiochus, when he might have slain all in the battle near Pelusium, rode around and ordered the enemy to be taken alive, the fruit of which policy was, he soon gained Pelusium and all Egypt [DIODORUS SICULUS, 26.77].
11:2711:27: Եւ երկոցունց թագաւորացն սիրտք իւրեանց ՚ի չարութեան. եւ ՚ի միում սեղան սուտ խօսեսցին, եւ մի՛ յաջողեսցի. զի վախճանն ՚ի ժամանակս է[12261]։ [12261] Ոմանք. Իւրեանց ՚ի չարութիւն... զի վախճանի ժամանակ է։
27 Երկու թագաւորների սրտերում էլ մնալու է չարութիւնը, նոյն սեղանի շուրջը նրանք սուտ պիտի խօսեն, բայց այդ չի յաջողուելու, որովհետեւ դեռ ժամանակի վախճանը հասած չէ:
27 Այս երկու թագաւորներուն ալ սիրտը չարութիւն ընելու հակամէտ պիտի ըլլայ ու նոյն սեղանին վրայ սուտ պիտի խօսին, բայց պիտի չյաջողին, վասն զի վախճանը որոշուած ժամանակին պիտի հասնի։
Եւ երկոցունց թագաւորացն սիրտք իւրեանց ի չարութեան. եւ ի միում սեղանի սուտ խօսեսցին, եւ մի՛ յաջողեսցի. զի [212]վախճանն ի ժամանակս է:

11:27: Եւ երկոցունց թագաւորացն սիրտք իւրեանց ՚ի չարութեան. եւ ՚ի միում սեղան սուտ խօսեսցին, եւ մի՛ յաջողեսցի. զի վախճանն ՚ի ժամանակս է[12261]։
[12261] Ոմանք. Իւրեանց ՚ի չարութիւն... զի վախճանի ժամանակ է։
27 Երկու թագաւորների սրտերում էլ մնալու է չարութիւնը, նոյն սեղանի շուրջը նրանք սուտ պիտի խօսեն, բայց այդ չի յաջողուելու, որովհետեւ դեռ ժամանակի վախճանը հասած չէ:
27 Այս երկու թագաւորներուն ալ սիրտը չարութիւն ընելու հակամէտ պիտի ըլլայ ու նոյն սեղանին վրայ սուտ պիտի խօսին, բայց պիտի չյաջողին, վասն զի վախճանը որոշուած ժամանակին պիտի հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2711:27 У обоих царей сих на сердце будет коварство, и за одним столом будут говорить ложь, но успеха не будет, потому что конец еще отложен до времени.
11:27 καὶ και and; even δύο δυο two βασιλεῖς βασιλευς monarch; king μόνοι μονος only; alone δειπνήσουσιν δειπνεω have dinner; dine ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him καὶ και and; even ἐπὶ επι in; on μιᾶς εις.1 one; unit τραπέζης τραπεζα table; bank φάγονται φαγω swallow; eat καὶ και and; even ψευδολογήσουσι ψευδολογεω and; even οὐκ ου not εὐοδωθήσονται ευοδοω prosper ἔτι ετι yet; still γὰρ γαρ for συντέλεια συντελεια consummation εἰς εις into; for καιρόν καιρος season; opportunity
11:27 וּ û וְ and שְׁנֵיהֶ֤ם šᵊnêhˈem שְׁנַיִם two הַ ha הַ the מְּלָכִים֙ mmᵊlāḵîm מֶלֶךְ king לְבָבָ֣ם lᵊvāvˈām לֵבָב heart לְ lᵊ לְ to מֵרָ֔ע mērˈāʕ מֵרַע evil deed וְ wᵊ וְ and עַל־ ʕal- עַל upon שֻׁלְחָ֥ן šulḥˌān שֻׁלְחָן table אֶחָ֖ד ʔeḥˌāḏ אֶחָד one כָּזָ֣ב kāzˈāv כָּזָב lie יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִצְלָ֔ח ṯiṣlˈāḥ צלח be strong כִּי־ kî- כִּי that עֹ֥וד ʕˌôḏ עֹוד duration קֵ֖ץ qˌēṣ קֵץ end לַ la לְ to † הַ the מֹּועֵֽד׃ mmôʕˈēḏ מֹועֵד appointment
11:27. duorum quoque regum cor erit ut malefaciant et ad mensam unam mendacium loquentur et non proficient quia adhuc finis in aliud tempusAnd the heart of the two kings shall be to do evil, and they shall speak lies at one table, and they shall not prosper: because as yet the end is unto another time.
27. And as for both these kings, their hearts shall be to do mischief, and they shall speak lies at one table: but it shall not prosper; for yet the end shall be at the time appointed.
11:27. And the heart of two kings will be similar, to do harm, and they will speak lies at one table, but they will not succeed, because as yet the end is for another time.
11:27. And both these kings’ hearts [shall be] to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end [shall be] at the time appointed.
And both these kings' hearts [shall be] to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end [shall be] at the time appointed:

11:27 У обоих царей сих на сердце будет коварство, и за одним столом будут говорить ложь, но успеха не будет, потому что конец еще отложен до времени.
11:27
καὶ και and; even
δύο δυο two
βασιλεῖς βασιλευς monarch; king
μόνοι μονος only; alone
δειπνήσουσιν δειπνεω have dinner; dine
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
μιᾶς εις.1 one; unit
τραπέζης τραπεζα table; bank
φάγονται φαγω swallow; eat
καὶ και and; even
ψευδολογήσουσι ψευδολογεω and; even
οὐκ ου not
εὐοδωθήσονται ευοδοω prosper
ἔτι ετι yet; still
γὰρ γαρ for
συντέλεια συντελεια consummation
εἰς εις into; for
καιρόν καιρος season; opportunity
11:27
וּ û וְ and
שְׁנֵיהֶ֤ם šᵊnêhˈem שְׁנַיִם two
הַ ha הַ the
מְּלָכִים֙ mmᵊlāḵîm מֶלֶךְ king
לְבָבָ֣ם lᵊvāvˈām לֵבָב heart
לְ lᵊ לְ to
מֵרָ֔ע mērˈāʕ מֵרַע evil deed
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
שֻׁלְחָ֥ן šulḥˌān שֻׁלְחָן table
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
כָּזָ֣ב kāzˈāv כָּזָב lie
יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִצְלָ֔ח ṯiṣlˈāḥ צלח be strong
כִּי־ kî- כִּי that
עֹ֥וד ʕˌôḏ עֹוד duration
קֵ֖ץ qˌēṣ קֵץ end
לַ la לְ to
הַ the
מֹּועֵֽד׃ mmôʕˈēḏ מֹועֵד appointment
11:27. duorum quoque regum cor erit ut malefaciant et ad mensam unam mendacium loquentur et non proficient quia adhuc finis in aliud tempus
And the heart of the two kings shall be to do evil, and they shall speak lies at one table, and they shall not prosper: because as yet the end is unto another time.
11:27. And the heart of two kings will be similar, to do harm, and they will speak lies at one table, but they will not succeed, because as yet the end is for another time.
11:27. And both these kings’ hearts [shall be] to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end [shall be] at the time appointed.
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Adam Clarke: Commentary on the Bible - 1831
11:27: And both these kings' hearts shall be to do mischief - That is, Antiochus, and Ptolemy Philometer, who was nephew to the former, and whose interest he now pretended to have much at heart, since the Alexandrians had renounced their allegiance to him, and set his younger brother Euergetes upon the throne. When Antiochus came to Memphis, he and Philometer had frequent conferences at the same table; and at these times they spoke lies to each other, Antiochus professing great friendship to his nephew and concern for his interests, yet in his heart designing to ruin the kingdom by fomenting the discords which already subsisted between the two brothers. On the other hand, Philometer professed much gratitude to his uncle for the interest he took in his affairs, and laid the blame of the war upon his minister Eulaeus; while at the same time he spoke lies, determining as soon as possible to accommodate matters with his brother, and join all their strength against their deceitful uncle.
But it shall not prosper - Neither succeeded in his object; for the end of the appointed time was not yet come.
Albert Barnes: Notes on the Bible - 1834
11:27: And both these kings' hearts shall be to do mischief - Margin, "their hearts." The meaning is, that their hearts were set on some evil or unjust purpose. The reference here is, evidently, to Antiochus and Ptolemy Philometor, and the time alluded to is when Ptolemy was in the possession of Antiochus, and when they were together forming their plans. Antiochus invaded the country under pretenee of aiding Ptolemy and establishing him in the government, and for the same reason, under pretence of protecting him, he had him now in his possession. At first. also, it would seem that Ptolemy coincided with his plans, or was so far deceived by the acts of Antiochus as to believe in his friendship, and to unite with him in his schemes, for it is expressly said by the historians, as quoted above, that when Antiochus left Egypt, leaving Ptolemy at Memphis, and a strong garrison in Pelusium, Ptolemy began to see through his crafty designs, and to act accordingly. Until that time, however, he seems to have re garded the professions of Antiochus as sincere, and to have entered fully into his plans. To that fact there is allusion here; and the meaning is, that they were forming united schemes of evil - of conquests, and robbery, and oppression. The guiding spirit in this was undoubtedly Antiochus, but Ptolemy seems to have concurred in it.
And they shall speak lies at one table - At the same table. Ptolemy was a captive, and was entirely in the possession of Antiochus, but it was a matter of policy with the latter to hide from him as far as poossible the fact that he was a prisoner, and to treat him as a king. It is to be presumed, therefore, that he would do so, and that they would be seated at the same table; that is, that Ptolemy would be treated outwardly with the respect due to a king. In this familiar condition - in this state of apparently respectful and confidential intercourse - they would form their plans. Yet the devices of both would be "false" - or would be, in fact, "speak ing lies." Antiochus would be acting perfidiously throughout, endeavoring to impose on Ptolemy, and making promises, and giving assurances, which he knew to be false; and Ptolemy would be equally acting a deceitful part - entering into engagements which, perhaps, he did not intend to keep, and which would, at any rate, be soon violated. It is impossible now to know "how" he came into the hands of Antiochus - whether he surrendered himself in war; or whether he was persuaded to do it by the arts of his courtiers; or whether he was really deceived by Antiochus and supposed that he was his friend, and that his protection was necessary. On any of these suppositions it cannot be supposed that he would be very likely to be sincere in his transactions with Antiochus.
But it shall not prosper - The scheme con cocted, whatever it was, would not be successful. The plan of Antiochus was to obtain possession of the whole of Egypt, but in this he failed; and so far as Ptolemy entered into the scheme proposed by Antiochus, on pretence for the good of his country, it also failed. Whatever the purpose was, it was soon broken up by the fact that Antiochus left Egypt, and made war on Jerusalem.
For yet the end shall be at the time appointed - See Dan 11:29. The end - the result - shall not be now, and in the manner contemplated by these two kings. It shall be at the time "appointed," to wit, by God, and in another manner. The whole case shall issue differently from what they design, and at the time which an over ruling Providence has designated. The "reason" implied here why they could not carry out their design was, that there was an "appointed time" when these affairs were to be determined, and that no purposes of theirs could be allowed to frustrate the higher counsels of the Most High.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: hearts: Heb. their hearts
shall be to: Sa2 13:26; Psa 12:2, Psa 52:1, Psa 58:2, Psa 64:6; Pro 12:20, Pro 23:6-8, Pro 26:23
speak lies: Psa 62:9; Jer 9:3-5, Jer 41:1-3
but: Pro 19:21; Eze 17:9
yet: Dan 11:29, Dan 11:35, Dan 11:40, Dan 8:19, Dan 10:1; Hab 2:3; Act 1:7, Act 17:31; Th1 5:1
Geneva 1599
11:27 And both these kings' hearts [shall be] to do (e) mischief, and they shall speak lies at one table; but it shall not prosper: for (f) yet the end [shall be] at the time appointed.
(e) The uncle and the nephew will make truce, and banquet together, yet in their hearts they will imagine mischief against one another.
(f) Signifying that it depends not on the counsel of men to bring things to pass, but on the providence of God, who rules the kings by a secret bridle, so that they cannot do what they themselves wish.
John Gill
11:27 And both these kings' hearts shall be to do mischief,.... Antiochus Epiphanes, king of Syria, and Ptolemy Philometor, king of Egypt, the latter being now in the hands of the former; whether he was taken by him, or voluntarily came to him, is not certain; but though they seemed to carry it very friendly to one another, yet at the same time they were contriving in their minds to do as much mischief to each other as they could:
and they shall speak lies at one table: at an entertainment at Memphis, where they met to eat food together, which shows great familiarity; or at the council table, where they pretended to consult each other's good, and to secure the peace of both kingdoms, but imposed on each other with lies. Antiochus pretended a great respect for Ptolemy, and that he had nothing more at heart than to take care of his affairs, and defend him against his brother Euergetes, whom the Alexandrians had set up for king; when his design was no other than to seize the kingdom of Egypt for himself: on the other hand, Ptolemy seemed greatly satisfied with his uncle's protection, and to place great confidence in him; when his view was to disappoint his scheme, and come to an agreement with his brother; neither of them meant what they said:
but it shall not prosper; the consultations they held, the schemes they laid, succeeded not; the peace made between them did not last:
for yet the end shall be at the time appointed; by the Lord, by whom all events are predetermined; whose counsel shall stand, notwithstanding all the devices in the hearts of men, and of kings themselves: the end of this peace between these two kings, and the end of the wars between them, yea, the end of the two kingdoms, when they should cease, and come into other hands; all was fixed to a time appointed of God, and should surely come to pass, as he had decreed.
John Wesley
11:27 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.
Robert Jamieson, A. R. Fausset and David Brown
11:27 both . . . to do mischief--each to the other.
speak lies at one table--They shall, under the semblance of intimacy, at Memphis try to deceive one another (see on Dan 11:3; Dan 11:25).
Tit shall not prosper--Neither of them shall carry his point at this time.
yet the end shall be--"the end" of the contest between them is reserved for "the time appointed" (Dan 11:29-30).
11:2811:28: Եւ դարձցի յերկիր իւր մեծութեամբ բազմաւ. եւ սիրտ նորա ՚ի վերայ ուխտի սրբոյ. եւ արասցէ եւ դարձցի յերկիր իւր։
28 Նա պիտի վերադառնայ իր երկիրը մեծ հարստութեամբ՝ թշնամացած սրտով սուրբ ուխտի դէմ. այդպէս պիտի անի եւ վերադառնայ իր երկիրը:
28 Անիկա շատ հարստութիւնով իր երկիրը պիտի դառնայ, բայց իր սիրտը սուրբ ուխտին դէմ պիտի ըլլայ։ Իր ուզածը պիտի ընէ ու իր երկիրը պիտի դառնայ։
Եւ դարձցի յերկիր իւր մեծութեամբ բազմաւ, եւ սիրտ նորա ի վերայ ուխտի սրբոյ. եւ արասցէ եւ դարձցի յերկիր իւր:

11:28: Եւ դարձցի յերկիր իւր մեծութեամբ բազմաւ. եւ սիրտ նորա ՚ի վերայ ուխտի սրբոյ. եւ արասցէ եւ դարձցի յերկիր իւր։
28 Նա պիտի վերադառնայ իր երկիրը մեծ հարստութեամբ՝ թշնամացած սրտով սուրբ ուխտի դէմ. այդպէս պիտի անի եւ վերադառնայ իր երկիրը:
28 Անիկա շատ հարստութիւնով իր երկիրը պիտի դառնայ, բայց իր սիրտը սուրբ ուխտին դէմ պիտի ըլլայ։ Իր ուզածը պիտի ընէ ու իր երկիրը պիտի դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2811:28 И отправится он в землю свою с великим богатством и враждебным намерением против святаго завета, и он исполнит его, и возвратится в свою землю.
11:28 καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return εἰς εις into; for τὴν ο the χώραν χωρα territory; estate αὐτοῦ αυτος he; him ἐν εν in χρήμασι χρημα proceeds; fund πολλοῖς πολυς much; many καὶ και and; even ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the διαθήκην διαθηκη covenant τοῦ ο the ἁγίου αγιος holy ποιήσει ποιεω do; make καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return ἐπὶ επι in; on τὴν ο the χώραν χωρα territory; estate αὐτοῦ αυτος he; him
11:28 וְ wᵊ וְ and יָשֹׁ֤ב yāšˈōv שׁוב return אַרְצֹו֙ ʔarṣˌô אֶרֶץ earth בִּ bi בְּ in רְכ֣וּשׁ rᵊḵˈûš רְכוּשׁ property גָּדֹ֔ול gāḏˈôl גָּדֹול great וּ û וְ and לְבָבֹ֖ו lᵊvāvˌô לֵבָב heart עַל־ ʕal- עַל upon בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and עָשָׂ֖ה ʕāśˌā עשׂה make וְ wᵊ וְ and שָׁ֥ב šˌāv שׁוב return לְ lᵊ לְ to אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
11:28. et revertetur in terram suam cum opibus multis et cor eius adversus testamentum sanctum et faciet et revertetur in terram suamAnd he shall return into his land with much riches: and his heart shall be aginst the holy covenant, and he shall succeed, and shall return into his own land.
28. Then shall he return into his land with great substance; and his heart against the holy covenant; and he shall do , and return to his own land.
11:28. And he will return to his land with many resources. And his heart will be against the holy testament, and he will act, and he will return to his own land.
11:28. Then shall he return into his land with great riches; and his heart [shall be] against the holy covenant; and he shall do [exploits], and return to his own land.
Then shall he return into his land with great riches; and his heart [shall be] against the holy covenant; and he shall do [exploits], and return to his own land:

11:28 И отправится он в землю свою с великим богатством и враждебным намерением против святаго завета, и он исполнит его, и возвратится в свою землю.
11:28
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
εἰς εις into; for
τὴν ο the
χώραν χωρα territory; estate
αὐτοῦ αυτος he; him
ἐν εν in
χρήμασι χρημα proceeds; fund
πολλοῖς πολυς much; many
καὶ και and; even
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
διαθήκην διαθηκη covenant
τοῦ ο the
ἁγίου αγιος holy
ποιήσει ποιεω do; make
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
ἐπὶ επι in; on
τὴν ο the
χώραν χωρα territory; estate
αὐτοῦ αυτος he; him
11:28
וְ wᵊ וְ and
יָשֹׁ֤ב yāšˈōv שׁוב return
אַרְצֹו֙ ʔarṣˌô אֶרֶץ earth
בִּ bi בְּ in
רְכ֣וּשׁ rᵊḵˈûš רְכוּשׁ property
גָּדֹ֔ול gāḏˈôl גָּדֹול great
וּ û וְ and
לְבָבֹ֖ו lᵊvāvˌô לֵבָב heart
עַל־ ʕal- עַל upon
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
עָשָׂ֖ה ʕāśˌā עשׂה make
וְ wᵊ וְ and
שָׁ֥ב šˌāv שׁוב return
לְ lᵊ לְ to
אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
11:28. et revertetur in terram suam cum opibus multis et cor eius adversus testamentum sanctum et faciet et revertetur in terram suam
And he shall return into his land with much riches: and his heart shall be aginst the holy covenant, and he shall succeed, and shall return into his own land.
11:28. And he will return to his land with many resources. And his heart will be against the holy testament, and he will act, and he will return to his own land.
11:28. Then shall he return into his land with great riches; and his heart [shall be] against the holy covenant; and he shall do [exploits], and return to his own land.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. Раздраженный этой неудачей, Антиох вознаградил себя за счет Иудеи. С сильным войском он вступил в Иерусалим, вошел в храм и забрал оттуда золотой жертвенник, храмовые сосуды и все принадлежности храма, снял его наружные украшения, захватил золото, серебро и все сокровища, какие только нашел в святилище, и с этой добычей вернулся в свою столицу (2: Мак 2:20-24).
Adam Clarke: Commentary on the Bible - 1831
11:28: Then shall he return onto his land with great riches - Antiochus did return, laden with riches, from the spoils that he took in Egypt; see 1 Maccabees 1:19, 20. And hearing that there had been a report of his death, at which the citizens of Jerusalem had made great rejoicings: -
His heart shall be against the holy covenant - He was determined to take a severe revenge, and he had an ostensible pretext for it, for Jason, who had been deprived of the high priesthood, hearing the report of the death of Antiochus, raised forces, marched against Jerusalem, took it, and obliged Menelaus, the high priest, to shut himself up in the castle. Antiochus brought a great army against Jerusalem; took it by storm; slew forty thousand of the inhabitants; sold as many more for slaves; boiled swine's flesh, and sprinkled the temple and the altar with the broth; broke into the holy of holies; took away the golden vessels and other sacred treasures, to the value of one thousand eight hundred talents; restored Menelaus to his office; and made one Philip, a Phrygian, governor of Judea. 1 Maccabees 1:24; 2 Maccabees 5:21. Prideaux and Newton. These are what we term exploits; which having finished, he returned to his own land.
Albert Barnes: Notes on the Bible - 1834
11:28: Then shall he return into his land with great riches - Enriched with the spoils of Egypt. Having taken Memphis, and the fairest portions of Egypt, he would, of course, carry great wealth to his own country on his return. Thus it is said in 1 Macc. 1:19: "Thus they got the strong cities in the land of Egypt, and he took the spoils thereof." The meaning here is, that he would "set out" to return to his own land. As a matter of fact, on his way he would pause to bring desolation on Jerusalem, as is intimated in the subsequent part of the verse.
And his heart shall be against the holy covenant - The words "holy covenant" are a technical expression to denote the Jewish institutions. The Hebrew people were called the "covenant people," as being a people with whom God had entered into covenant. All their privileges were regarded as the result of that covenant, and hence, the word came to be applied to all the institutions of the nation. When it is said that his heart Was against that covenant, the meaning is, that he was enraged against it; and determined to bring calamity upon the place and people connected with it. The reason of this was the following: When he was in Egypt, a report was spread abroad that he was dead. In consequence of this rumour, Jason took the opportunity of recovering the office of high priest from his brother Menelaus, and with a thousand men took Jerusalem, drove Menelaus into the castle, and killed many whom he took for his enemies. Antiochus, hearing of this, supposed that all the Jews had Rev_olted, and determined to inflict summary chastisement on them on his way to his own land. See Jahn, "Hebrew Commonwealth," p. 263.
And he shall do exploits, and return to his own land - The word "exploits" is supplied by the translators. The Hebrew is, simply, "he shall do;" that is, he shall accomplish the purpose of his heart on the covenant people. In this expedition he took Jerusalem, whether by storm or by stratagem is not quite certain. Diodorus Siculus, and the author of the second book of Maccabees, and Josephus (Jeweish Wars, i. 1, 2, and vi. 10, 1), say that it was by storm. The account which he gives in his "Antiquities" (b. xii. ch. v. Section 3) is, that he took it by stratagem, but the statement in the "Jewish Wars" is much more probable, for Antiochus plundered the city, killed eighty thousand persons, men, women, and children, took forty thousand prisoners, and sold as many into slavery, 2 Macc. 5:5, 6, 11-14. As if this were not enough, under the guidance of the high priest Menelaus, he went into the sanctuary, uttering blasphemous language, took away all the gold and silver vessels he could find there, the golden table, altar, and candlestick, and all the great vessels, and that he might leave nothing behind, searched the subterranean vaults, and in this manner collected eighteen hundred talents of gold. He then sacrificed swine on the altar, boiled a piece of the flesh, and sprinkled the whole temple with the broth, 2 Macc. 5:15-21; 1 Macc. 1:21-28; Diodorus Sic. xxxiv. 1; Jahn, "Hebrew Commonwealth," p. 264.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: the holy: The Jews having rejoiced at a report of his death, he took Jerusalem, and slew 40, 000 of the inhabitants, and polluted the temple. Dan 11:22, Dan 11:30-32, Dan 8:24; Act 3:25
Carl Friedrich Keil and Franz Delitzsch
11:28
The success gained by the crafty king of the north in his war against the king of the south (Dan 11:25.) increases his endeavours after the enlarging of his dominions. Returning from Egypt with great riches, i.e., with rich spoil, he raises his heart against the holy covenant. By the potentialis ישׁב (he shall return) this new undertaking is placed in the point of view of a divine decree, to denote that he thereby brings about his own destruction. קדשׁ בּרית signifies not the holy people in covenant with God (v. Lengerke, Maurer, and many older interpreters), but the divine institution of the Old Covenant, the Jewish Theocracy. The Jews are only members of this covenant, cf. Dan 11:30. Calvin is right when he says: Mihi simplicior sensus probatur, quod scilicet bellum gerat adversus Deum. The holy covenant is named instead of the covenant people to represent the undertaking as an outrage against the kingdom of God, which was founded in Israel. ועשׂה, and he shall do, perform, that which his heart thinks, or that which he has in his mind against the holy covenant. The historical fulfilment is narrated in 1 Macc. 1:22-29. לארצו ושׁב resumes ארצו וישׁב, and teaches us that Antiochus undertook the first assault against the holy covenant on his return from Egypt into his kingdom (to Antioch), as is expressly stated in 1 Macc. 1:20.
Geneva 1599
11:28 Then shall he return into his land with great (g) riches; and his heart [shall be] against the holy covenant; and he shall do [exploits], and return to his own land.
(g) Which he will take from the Jews in spoiling Jerusalem and the temple, and this is told them before to exhort them to be patient, knowing that all things are done by God's providence.
John Gill
11:28 Then shall he return into his land with great riches,.... That is, Antiochus, with the spoils of Egypt, and the gifts and presents he had received there; so the author of the first book of Maccabees says,
"20 And after that Antiochus had smitten Egypt, he returned again in the hundred forty and third year, and went up against Israel and Jerusalem with a great multitude, 21 And entered proudly into the sanctuary, and took away the golden altar, and the candlestick of light, and all the vessels thereof,'' (1 Maccabees 1)
that is, of the era of the Selucidae, and the fifth or sixth year of his reign:
and his heart shall be against the holy covenant; not the covenant he had made with Ptolemy, which was a fraudulent one; but the covenant between God and the Jews; whereby they became a distinct and peculiar people, having a religion, laws, and ordinances, different from all others; for which reason they were hated by other nations, and particularly by Antiochus; and his heart was the more enraged against them at this time, for the following reason; a false rumour being spread in Judea that Antiochus was dead, Jason took the opportunity to recover the office of high priest from his brother Menelaus; and, with a thousand men, took the city of Jerusalem, drove his brother into the castle, and slew many he took for his enemies. Antiochus, hearing of this, concluded the whole nation of the Jews had revolted from him; and therefore took Judea in his way from Egypt, in order to suppress this rebellion; in the Apocrypha:
"5 Now when there was gone forth a false rumour, as though Antiochus had been dead, Jason took at the least a thousand men, and suddenly made an assault upon the city; and they that were upon the walls being put back, and the city at length taken, Menelaus fled into the castle: 6 But Jason slew his own citizens without mercy, not considering that to get the day of them of his own nation would be a most unhappy day for him; but thinking they had been his enemies, and not his countrymen, whom he conquered. 11 Now when this that was done came to the king's ear, he thought that Judea had revolted: whereupon removing out of Egypt in a furious mind, he took the city by force of arms,'' (2 Maccabees 5)
and he shall do exploits; in Jerusalem, very wicked ones indeed! he ordered his soldiers to slay all they met, without mercy, old and young, women and children, virgins and young men; and in three days' time eighty thousand were slain, forty thousand bound, and no less sold: he went into the temple, and took all the vessels in it, and all the gold and silver, and hidden treasures of it, to the value of a thousand and eight hundred talents, in the Apocrypha:
"12 And commanded his men of war not to spare such as they met, and to slay such as went up upon the houses. 13 Thus there was killing of young and old, making away of men, women, and children, slaying of virgins and infants. 14 And there were destroyed within the space of three whole days fourscore thousand, whereof forty thousand were slain in the conflict; and no fewer sold than slain. 15 Yet was he not content with this, but presumed to go into the most holy temple of all the world; Menelaus, that traitor to the laws, and to his own country, being his guide: 16 And taking the holy vessels with polluted hands, and with profane hands pulling down the things that were dedicated by other kings to the augmentation and glory and honour of the place, he gave them away. 21 So when Antiochus had carried out of the temple a thousand and eight hundred talents, he departed in all haste unto Antiochia, weening in his pride to make the land navigable, and the sea passable by foot: such was the haughtiness of his mind.'' (2 Maccabees 5)
"23 He took also the silver and the gold, and the precious vessels: also he took the hidden treasures which he found. 24 And when he had taken all away, he went into his own land, having made a great massacre, and spoken very proudly. 25 Therefore there was a great mourning in Israel, in every place where they were;'' (1 Maccabees 1)
and return to his own land; having done these exploits, he made what haste he could to Antioch, with the spoils of Egypt, and the plunder of the temple at Jerusalem, in the Apocrypha:
"And when he had taken all away, he went into his own land, having made a great massacre, and spoken very proudly.'' (1 Maccabees 1:24)
"So when Antiochus had carried out of the temple a thousand and eight hundred talents, he departed in all haste unto Antiochia, weening in his pride to make the land navigable, and the sea passable by foot: such was the haughtiness of his mind.'' (2 Maccabees 5:21)
John Wesley
11:28 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.
Robert Jamieson, A. R. Fausset and David Brown
11:28 (1 Maccabees 1:19, 20, &c.).
against the holy covenant--On his way back to Syria, he attacked Jerusalem, the metropolis of Jehovah's covenant-people, slew eighty thousand, took forty thousand prisoners, and sold forty thousand as slaves (2 Maccabees 5:5-14).
he shall do exploits--He shall effect his purpose. Guided by Menelaus, the high priest, he entered the sanctuary with blasphemies, took away the gold and silver vessels, sacrificed swine on the altar, and sprinkled broth of the flesh through the temple (2 Maccabees 5:15-21).
11:2911:29: ՚Ի ժամանակի դարձցի՝ եւ եկեսցէ ՚ի վերայ հարաւոյ. եւ ո՛չ եղիցի իբրեւ զառաջինն վերջինն[12262]։ [12262] Օրինակ մի. Եւ ՚ի ժամանակին դարձցին եւ եկեսցեն ՚ի վերայ թագաւորին հարաւոյ։
29 Պիտի վերադառնայ ժամանակին, պիտի գայ Հարաւի դէմ, բայց վերջինս առաջինի նման չի լինելու:
29 «Որոշուած ժամանակին պիտի դառնայ ու հարաւին վրայ պիտի երթայ. բայց վերջինը առաջինին պէս պիտի չըլլայ։
[213]Ի ժամանակի դարձցի, եւ եկեսցէ ի վերայ հարաւոյ, եւ ոչ եղիցի իբրեւ զառաջինն վերջինն:

11:29: ՚Ի ժամանակի դարձցի՝ եւ եկեսցէ ՚ի վերայ հարաւոյ. եւ ո՛չ եղիցի իբրեւ զառաջինն վերջինն[12262]։
[12262] Օրինակ մի. Եւ ՚ի ժամանակին դարձցին եւ եկեսցեն ՚ի վերայ թագաւորին հարաւոյ։
29 Պիտի վերադառնայ ժամանակին, պիտի գայ Հարաւի դէմ, բայց վերջինս առաջինի նման չի լինելու:
29 «Որոշուած ժամանակին պիտի դառնայ ու հարաւին վրայ պիտի երթայ. բայց վերջինը առաջինին պէս պիտի չըլլայ։
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11:2911:29 В назначенное время опять пойдет он на юг; но последний {поход} не такой будет, как прежний,
11:29 εἰς εις into; for καιρόν καιρος season; opportunity καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even οὐκ ου not ἔσται ειμι be ὡς ως.1 as; how ἡ ο the πρώτη πρωτος first; foremost καὶ και and; even ἡ ο the ἐσχάτη εσχατος last; farthest part
11:29 לַ la לְ to † הַ the מֹּועֵ֥ד mmôʕˌēḏ מֹועֵד appointment יָשׁ֖וּב yāšˌûv שׁוב return וּ û וְ and בָ֣א vˈā בוא come בַ va בְּ in † הַ the נֶּ֑גֶב nnˈeḡev נֶגֶב south וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִהְיֶ֥ה ṯihyˌeh היה be כָ ḵā כְּ as † הַ the רִאשֹׁנָ֖ה rišōnˌā רִאשֹׁון first וְ wᵊ וְ and כָ ḵā כְּ as † הַ the אַחֲרֹנָֽה׃ ʔaḥᵃrōnˈā אַחֲרֹון at the back
11:29. statuto tempore revertetur et veniet ad austrum et non erit priori simile novissimumAt the time appointed he shall return, and he shall come to the south, but the latter time shall not be like the former.
29. At the time appointed he shall return, and come into the south; but it shall not be in the latter time as it was in the former.
11:29. At the appointed time, he will return, and he will approach the South, but the latter time will not be like the former.
11:29. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter.
At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter:

11:29 В назначенное время опять пойдет он на юг; но последний {поход} не такой будет, как прежний,
11:29
εἰς εις into; for
καιρόν καιρος season; opportunity
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ὡς ως.1 as; how
ο the
πρώτη πρωτος first; foremost
καὶ και and; even
ο the
ἐσχάτη εσχατος last; farthest part
11:29
לַ la לְ to
הַ the
מֹּועֵ֥ד mmôʕˌēḏ מֹועֵד appointment
יָשׁ֖וּב yāšˌûv שׁוב return
וּ û וְ and
בָ֣א vˈā בוא come
בַ va בְּ in
הַ the
נֶּ֑גֶב nnˈeḡev נֶגֶב south
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תִהְיֶ֥ה ṯihyˌeh היה be
כָ ḵā כְּ as
הַ the
רִאשֹׁנָ֖ה rišōnˌā רִאשֹׁון first
וְ wᵊ וְ and
כָ ḵā כְּ as
הַ the
אַחֲרֹנָֽה׃ ʔaḥᵃrōnˈā אַחֲרֹון at the back
11:29. statuto tempore revertetur et veniet ad austrum et non erit priori simile novissimum
At the time appointed he shall return, and he shall come to the south, but the latter time shall not be like the former.
11:29. At the appointed time, he will return, and he will approach the South, but the latter time will not be like the former.
11:29. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. Вскоре Антиох вновь двинулся против Египта (2: Мак 5:1), но этот поход был неудачен: прибывшие в одно с ним время римские легаты потребовали от Антиоха удаления от пределов друзей римского народа. По рассказу Ливия и Юстина, начальник римского флота ("корабли Киттимские") Попилий Лен, встретившись с Антиохом в четырех милях от Александрии, начертил около него круг и сказал: "ты не выйдешь отсюда, пока не дашь слова, что оставишь Египет". Антиох оставил Египет, но свою неудачу выместил на Иудеях: грабил и сжигал их города, забирал скот и т. д. (1: Мак 1:29-32); вошел в соглашение с "отступниками от святого завета", которые сами "соединились с язычниками и продались, чтобы делать зло" (1: Мак 1:11-15); поселил в Иерусалиме "часть войска", которая "проливала вокруг святилища неповинную кровь" и всячески оскверняла святое место (1: Мак 1:33-37; 2: Мак 6:4-5), и, наконец, прекратив ежедневное богослужение, поставил в храме Иерусалимском статую Юпитера Олимпийского, да и самый Храм назвал храмом этого бога (1: Мак 1:54; 2: Мак 5:2).
Adam Clarke: Commentary on the Bible - 1831
11:29: At the time appointed he shall return - Finding that his treachery was detected, and that the two brothers had united their counsel and strength for their mutual support, he threw off the mask; and having collected a great army early in the spring, he passed through Coelesyria; entered Egypt; and the inhabitants of Memphis having submitted to him, he came by easy marches to Alexandria. But, says the prophet, "it shall not be as the former or as the latter:" he had not the same success as the former, when he overthrew the Egyptian army at Pelusium; nor as the latter, when he took Memphis, and subdued all Egypt, except Alexandria. See the reason.
Albert Barnes: Notes on the Bible - 1834
11:29: At the time appointed - In the purposes of God. See the notes at Dan 11:27. That is, at the time when God shall design to accomplish his own purposes in regard to him. The idea is, that there was a definite period in the Divine Mind in which all this was to be done, and that when this should occur Antiochus would return again to invade Egypt.
He shall return, and come toward the south - With an intention of invading Egypt. The occasion of this invasion was, that after the departure of Antiochus, leaving Ptolemy in possession of Egypt, or having professedly given up the kingdom to him, Ptolemy suspected the designs of Antiochus, and came to an agreement with his brother Physcon, that they should share the government between them, and resist Antiochus with their united power. To do this, they hired mercenary troops from Greece. Antiochus, learning this, openly threw off the mask, and prepared to invade Egypt again, 167 b. c. He sent his fleet to Cyprus to secure possession of that island, and led his army toward Egypt to subdue the two brothers, designing to annex the whole country to his dominions.
But it shall not be as the former, or as the latter - At the first invasion or the second. In these he was successful; in this he would not be. The reason of his want of success is stated in the following verse - that by the aid which the two brothers had obtained from abroad, as expressed in the next verse, they would be able to oppose him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: time: Dan 8:19, Dan 10:1; Isa 14:31; Act 17:26; Gal 4:2
as the former: Dan 11:23, Dan 11:25
Carl Friedrich Keil and Franz Delitzsch
11:29
In order that he might bring Egypt wholly under his power, he undertook a new expedition thither (וּבא ישׁוּב, he comes again). But this expedition, like the first, was not successful (כ־כ, as-so, cf. Josh 14:11; Ezek 18:4). For the ships of Chittim come against him. כּתּים ציּים, ships the Chittaei, for כּתּים מיד צים, Num 24:24, whence the expression is derived כּתּים is Cyprus with its chief city Κίττιον (now Chieti or Chitti); see under Gen 10:4. Ships coming from Cyprus are ships which come from the west, from the islands and coasts of the Mediterranean. In 1 Macc. 1:1 and 8:5 כּתּים is interpreted of Macedonia, according to which Bertholdt and Dereser think of the Macedonian fleet with which the Roman embassy sailed to Alexandria. This much is historically verified, that the Roman embassy, led by Popillius, appeared with a fleet in Alexandria, and imperiously commanded Antiochus to desist from his undertaking against Egypt and to return to his own land (Liv. xlv. 10-12). The lxx have therefore translated these words by: καὶ ἥξουσι ̔Ρηωμαῖοι καὶ ἐχώσουσιν αὐτὸν καὶ ἐμβριμήσονται αὐτῷ, and correctly, so far as the prophecy has received the first historical accomplishment in that factum. ונכאה, he shall lose courage, is rightly explained by Jerome: non quod interierit, sed quod omnem arrogantiae perdiderit magnitudinem.
(Note: The historical facts have been briefly and conclusively brought together by Hitzig thus: "On the complaint of the Alexandrians the Roman senate sent an embassage, at the head of which was C. Popillius Laenas (Polyb. xxix. 1; Liv. xliv. 19). After being detained at Delos (Liv. xliv. 29), they set sail to Egypt after the battle at Pydna (Liv. xlv. 10). Here he met Antiochus four Roman miles from Alexandria, and presented to him the message of the senate. When Antiochus explained that he wished to lay the matter before his counsellors, Popillius described with the staff he carried on his hand a circle round the king, and commanded him to give his answer before he left this circle. Antiochus, confounded by the circumstance, submitted and withdrew from Egypt (Liv. xlv. 12; Polyb. xxix. 11; Appian, Syr. c. 66; Justin. xxxiv. 3).")
וזעם ושׁב, not: he was again enraged, for nothing is said of a previous זעם. ושׁב, and he turned round (back) from his expedition against Egypt. Since he was not able to accomplish anything against the נגב (the south), he turns his indignation against Judah to destroy the covenant people (cf. Dan 11:28). The ושׁב in Dan 11:30 resumes the ושׁב in Dan 11:30, so as further to express how he gave vent to his anger. Hitzig's interpretation of the first ושׁב of the return to Palestine, of the second, of the return from Palestine to Antiochus, is not justified. ויבן, he shall observe, direct his attention to the Jews who forsook the holy covenant, i.e., the apostate Jews, that he might by their help execute his plans against the Mosaic religion - partim ornando illos honoribus, partim illorum studiis ad patriam religionem obliterandam comparatis obsecundando, as C. B. Michaelis excellently remarks; cf. 1 Macc. 1:11-16 with 2:18.
John Gill
11:29 At the time appointed he shall return, and come toward the south,.... At the time appointed of God, he should return from Syria again to Egypt; which was his third expedition thither, and was occasioned by the Alexandrians setting up the brother of Ptolemy Philometor for king; wherefore he hastened to Egypt with a large army, under a pretence of restoring the deposed king; but in reality to seize the kingdom for himself (y):
but it shall not be as the former, or as the latter; this expedition should not succeed so well as the two former, as it did not; he could not carry his point, neither subdue Egypt, nor get any of the two brothers into his hands, as he had done before; the reason of which follows:
(y) See the Universal History, vol. 9. p. 282, 409.
John Wesley
11:29 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.
Robert Jamieson, A. R. Fausset and David Brown
11:29 At the time appointed--"the time" spoken of in Dan 11:27.
return--his second open invasion of Egypt. Ptolemy Philometer, suspecting Antiochus' designs with Physcon, hired mercenaries from Greece. Whereupon Antiochus advanced with a fleet and an army, demanding the cession to him of Cyprus, Pelusium, and the country adjoining the Pelusiac mouth of the Nile.
Tit shall not be as the former--not successful as the former expedition. Popilius Loenas, the Roman ambassador, met him at Eleusis, four miles from Alexandria, and presented him the decree of the senate; on Antiochus replying that he would consider what he was to do, Popilius drew a line round him with a rod and said, "I must have a reply to give to the senate before you leave this circle." Antiochus submitted, and retired from Egypt; and his fleets withdrew from Cyprus.
or as the latter--that mentioned in Dan 11:42-43 [TREGELLES]. Or, making this the third expedition, the sense is "not as the first or as the second" expeditions [PISCATOR]. Rather "not as the former, so shall be this latter" expedition [GROTIUS].
11:3011:30: Եւ մտցեն ՚ի նա բանակք Կիտացւոց, եւ խոնարհեսցին. եւ դարձցի եւ բարկասցի ՚ի վերայ ուխտին սրբոյ. եւ արասցէ եւ դարձցի եւ գումարեսցի ՚ի վերայ այնոցիկ ոյք թողին զուխտն սուրբ[12263]։ [12263] Ոմանք. Բնակք Կիտացւոց։
30 Նրա զօրքի մէջ պիտի մտնեն կիտացիների բանակները, եւ նա պիտի թուլանայ ու պիտի վերադառնայ՝ բարկութեամբ լցուած սուրբ ուխտի դէմ. այդպէս պիտի անի եւ վերադառնայ ու նորից պիտի զօրք գումարի նրանց դէմ, որոնք լքեցին սուրբ ուխտը:
30 Քանզի Կիտացիներու նաւերը անոր դէմ պիտի երթան եւ անիկա պիտի թուլնայ ու դառնալով սուրբ ուխտին դէմ պիտի ելլէ, պիտի դառնայ ու սուրբ ուխտը մերժողներուն մտիկ պիտի ընէ։
Եւ մտցեն ի նա [214]բանակք Կիտացւոց, եւ խոնարհեսցի եւ դարձցի եւ բարկասցի ի վերայ ուխտին սրբոյ. եւ արասցէ, եւ դարձցի եւ [215]գումարեսցի ի վերայ այնոցիկ ոյք թողին զուխտն սուրբ:

11:30: Եւ մտցեն ՚ի նա բանակք Կիտացւոց, եւ խոնարհեսցին. եւ դարձցի եւ բարկասցի ՚ի վերայ ուխտին սրբոյ. եւ արասցէ եւ դարձցի եւ գումարեսցի ՚ի վերայ այնոցիկ ոյք թողին զուխտն սուրբ[12263]։
[12263] Ոմանք. Բնակք Կիտացւոց։
30 Նրա զօրքի մէջ պիտի մտնեն կիտացիների բանակները, եւ նա պիտի թուլանայ ու պիտի վերադառնայ՝ բարկութեամբ լցուած սուրբ ուխտի դէմ. այդպէս պիտի անի եւ վերադառնայ ու նորից պիտի զօրք գումարի նրանց դէմ, որոնք լքեցին սուրբ ուխտը:
30 Քանզի Կիտացիներու նաւերը անոր դէմ պիտի երթան եւ անիկա պիտի թուլնայ ու դառնալով սուրբ ուխտին դէմ պիտի ելլէ, պիտի դառնայ ու սուրբ ուխտը մերժողներուն մտիկ պիտի ընէ։
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11:3011:30 ибо в одно время с ним придут корабли Киттимские; и он упадет духом, и возвратится, и озлобится на святый завет, и исполнит свое намерение, и опять войдет в соглашение с отступниками от святаго завета.
11:30 καὶ και and; even ἥξουσι ηκω here Ῥωμαῖοι ρωμαιος Roman καὶ και and; even ἐξώσουσιν εξωθεω drive αὐτὸν αυτος he; him καὶ και and; even ἐμβριμήσονται εμβριμαομαι agitated; harass αὐτῷ αυτος he; him καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return καὶ και and; even ὀργισθήσεται οργιζω impassioned; anger ἐπὶ επι in; on τὴν ο the διαθήκην διαθηκη covenant τοῦ ο the ἁγίου αγιος holy καὶ και and; even ποιήσει ποιεω do; make καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return καὶ και and; even διανοηθήσεται διανοεομαι in; on αὐτούς αυτος he; him ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐγκατέλιπον εγκαταλειπω abandon; leave behind τὴν ο the διαθήκην διαθηκη covenant τοῦ ο the ἁγίου αγιος holy
11:30 וּ û וְ and בָ֨אוּ vˌāʔû בוא come בֹ֜ו vˈô בְּ in צִיִּ֤ים ṣiyyˈîm צִי ship כִּתִּים֙ kittîm כִּתִּיִּים Kittim וְ wᵊ וְ and נִכְאָ֔ה niḵʔˈā כאה dishearten וְ wᵊ וְ and שָׁ֛ב šˈāv שׁוב return וְ wᵊ וְ and זָעַ֥ם zāʕˌam זעם curse עַל־ ʕal- עַל upon בְּרִֽית־ bᵊrˈîṯ- בְּרִית covenant קֹ֖ודֶשׁ qˌôḏeš קֹדֶשׁ holiness וְ wᵊ וְ and עָשָׂ֑ה ʕāśˈā עשׂה make וְ wᵊ וְ and שָׁ֣ב šˈāv שׁוב return וְ wᵊ וְ and יָבֵ֔ן yāvˈēn בין understand עַל־ ʕal- עַל upon עֹזְבֵ֖י ʕōzᵊvˌê עזב leave בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness
11:30. et venient super eum trieres et Romani et percutietur et revertetur et indignabitur contra testamentum sanctuarii et faciet reverteturque et cogitabit adversum eos qui dereliquerunt testamentum sanctuariiAnd the galleys and the Romans shall come upon him, and he shall be struck, and shall return, and shall have indignation against thecovenant of the sanctuary, and he shall succeed: and he shall returnm, and shall devise against them that haave forsaken the covenant of the sanctuary.
30. For ships of Kittim shall come against him; therefore he shall be grieved, and shall return, and have indignation against the holy covenant, and shall do : he shall even return, and have regard unto them that forsake the holy covenant.
11:30. And the Greek warships and the Romans will come upon him, and he will be pierced, and will retreat, and will have scorn against the testament of the sanctuary, and he will act. And he will return and will consult their adversaries, who have forsaken the covenant of the sanctuary.
11:30. For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant:

11:30 ибо в одно время с ним придут корабли Киттимские; и он упадет духом, и возвратится, и озлобится на святый завет, и исполнит свое намерение, и опять войдет в соглашение с отступниками от святаго завета.
11:30
καὶ και and; even
ἥξουσι ηκω here
Ῥωμαῖοι ρωμαιος Roman
καὶ και and; even
ἐξώσουσιν εξωθεω drive
αὐτὸν αυτος he; him
καὶ και and; even
ἐμβριμήσονται εμβριμαομαι agitated; harass
αὐτῷ αυτος he; him
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
καὶ και and; even
ὀργισθήσεται οργιζω impassioned; anger
ἐπὶ επι in; on
τὴν ο the
διαθήκην διαθηκη covenant
τοῦ ο the
ἁγίου αγιος holy
καὶ και and; even
ποιήσει ποιεω do; make
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
καὶ και and; even
διανοηθήσεται διανοεομαι in; on
αὐτούς αυτος he; him
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
τὴν ο the
διαθήκην διαθηκη covenant
τοῦ ο the
ἁγίου αγιος holy
11:30
וּ û וְ and
בָ֨אוּ vˌāʔû בוא come
בֹ֜ו vˈô בְּ in
צִיִּ֤ים ṣiyyˈîm צִי ship
כִּתִּים֙ kittîm כִּתִּיִּים Kittim
וְ wᵊ וְ and
נִכְאָ֔ה niḵʔˈā כאה dishearten
וְ wᵊ וְ and
שָׁ֛ב šˈāv שׁוב return
וְ wᵊ וְ and
זָעַ֥ם zāʕˌam זעם curse
עַל־ ʕal- עַל upon
בְּרִֽית־ bᵊrˈîṯ- בְּרִית covenant
קֹ֖ודֶשׁ qˌôḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
עָשָׂ֑ה ʕāśˈā עשׂה make
וְ wᵊ וְ and
שָׁ֣ב šˈāv שׁוב return
וְ wᵊ וְ and
יָבֵ֔ן yāvˈēn בין understand
עַל־ ʕal- עַל upon
עֹזְבֵ֖י ʕōzᵊvˌê עזב leave
בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant
קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness
11:30. et venient super eum trieres et Romani et percutietur et revertetur et indignabitur contra testamentum sanctuarii et faciet reverteturque et cogitabit adversum eos qui dereliquerunt testamentum sanctuarii
And the galleys and the Romans shall come upon him, and he shall be struck, and shall return, and shall have indignation against thecovenant of the sanctuary, and he shall succeed: and he shall returnm, and shall devise against them that haave forsaken the covenant of the sanctuary.
11:30. And the Greek warships and the Romans will come upon him, and he will be pierced, and will retreat, and will have scorn against the testament of the sanctuary, and he will act. And he will return and will consult their adversaries, who have forsaken the covenant of the sanctuary.
11:30. For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.
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Adam Clarke: Commentary on the Bible - 1831
11:30: For the ships of Chittim shall come against him - Chittim is well known to mean the Roman empire. Antiochus, being now in full march to besiege Alexandria, and within seven miles of that city, heard that ships were arrived there from Rome, with legates from the senate. He went to salute them. They delivered to him the letters of the senate, in which he was commanded, on pain of the displeasure of the Roman people, to put an end to the war against his nephews. Antiochus said he would go and consult his friends; on which Popilius, one of the legates, took his staff, and instantly drew a circle round Antiochus on the sand where he stood, and commanded him not to pass that circle till he had given a definitive answer. Antiochus, intimidated, said, he would do whatever the senate enjoined; and in a few days after began his march, and returned to Syria. This is confirmed by Polybius, Livy, Velleius, Paterculus, Valerius Maximus, and Justin.
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 1 Maccabees 1:41, 62; 2 Maccabees 6:1-9; confirmed by Josephus, War, book 1 chap. 1, s. 1. The concluding reflection of Bp. Newton here is excellent: -
"It may be proper to stand a little here, and reflect how particular and circumstantial this prophecy is, concerning Egypt and Syria, from the death of Alexander to the time of Antiochus Epiphanes. There is not so concise, comprehensive, and regular an account of their kings and affairs to be found in any authors of those times. The prophecy is really more perfect than any history, and is so wonderfully exact, not only to the time of Antiochus Epiphanes, but likewise equally so beyond that time, that we may conclude in the words of the inspired writer, 'No one could thus declare the times and seasons, but he who hath them in his own power.'"
Albert Barnes: Notes on the Bible - 1834
11:30: For the ships of Chittim shall come against him - The word rendered Chittim - כתים kı̂ ttı̂ ym - according to Gesenius, properly means "Cyprians," so called from a celebrated Phoenician colony in the island of Cyprus. In a wider acceptation the name came to comprehend the islands and coasts of the Mediterranean Sea, especially the northern parts, and therefore stands for the islands and coasts of Greece and the AEgean Sea. See Gesenius, Lexicon, and compare Josephus, "Ant." b. i. ch. vi. 1. The Egyptian government had called in the aid of the Romans, and Antiochus, therefore, was threatened with a war with the Romans if he did not abandon his enterprise against Egypt. The reference in the passage before us is to the embassage which the Romans sent to Antiochus in Egypt, requiring him to desist from his enterprise against Egypt. "When he had arrived at Leusine, about four miles from Alexandria, he met Caius Popilins Laenas, Caius Decimius, and Caius Hostilius, ambassadors, whom the Roman Senate had sent to him at the earnest request of Ptolemy Physcon. They were instructed to assure Antiochus that he must leave the kingdom of Egypt and the island of Cyprus in peace, or expect a war with the Romans. When Antiochus said that he would lay the affair before his council, Popilius, the head of the legation, with his staff drew a circle about the king in the sand on which they stood, and exclaimed, 'Before you leave that circle, you must give me an answer which I can report to the Senate.' Antiochius was confounded, but on a little reflection, he said he would do whatever the Senate required." - Jahn, "Heb. Commonwealth," pp. 265, 266; Polyb. "Legat." Sections 90, 92; Livy, xliv. 14, 29, 41-46; xlv. 10, 12. These ambassadors came by the way of Greece, and in Grecian vessels, and their coming might properly be described as "ships from Chittim." They went from Rome to Brundusium, and then passed over to the Grecian shore, and from thence by the way of Chialcis, Delos, and Rhodes, to Alexandria. - Prideaux, iii. 237.
Therefore he shall be grieved - The word used here - כאה kâ'â h - means, properly, to become faint-hearted; to be frightened; to be dejected, sad, humbled, Job 30:8; Eze 13:22; Psa 109:16. The meaning here is, that he became dispirited, dejected, cast down, and abandoned his purpose. He saw that it would be vain to attempt to contend with the Romans, and he was constrained reluctantly to relinquish his enterprise.
And return - Set out to return to his own land.
And have indignation against the holy covenant - See the notes at Dan 11:28. That is, he would be filled with wrath against Jerusalem and the Jews. Polybius says that he left Egypt in great anger, because he was compelled by the Romans to abandon his designs. In this condition he was, of course, in a state of mind to become irritated against any other people, and, if an occassion should be given, would seek to vent Iris wrath in sonic other direction. This habitual state of feeling toward Jerusalem and the Jews would make him ready to seize upon the slightest pretext to wreak his vengeance on the holy land. What was the immediate occasion of his taking this opportunity to attack Jerusalem is not certainly known, but in his marching back through Palestine, he detached from his army twenty-two thousand men, under the command of Apollonius, and sent them to Jerusalem to destroy it. - Prideaux, iii. 239; Jahn, "Heb. Commononwealth," p. 266. Apollonius arrived before Jerusalem 167 b. c., just two years after the city had been taken by Antiochus himself.
So shall he do - That is, in the manner described in this and the following verses.
He shall even return - On his way to his own land.
And have intelligence with them that forsake the holy covenant - Have an understanding with them; that is, with a portion of the nation - with those who were disposed to cast off the religion of their fathers. There was a coonsiderable part of the nation that was inclined to do this, and to introduce the customs of the Greeks (compare Jahn," Heb. Commonwealth, pp. 258-260); and it was natural that Antiochus should seek to have an understanding with them, and to make use of them in accomplishing his designs. It was very probably at the solicitation of this infidel and disaffected party of the Hebrew people that Antiochus had interfered in their affairs at all. Compare 1 Macc. 1:11-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: the ships: He was compelled to retire from Egypt by Roman ambassadors. Gen 10:4; Num 24:24; Ch1 1:7; Isa 23:1, Isa 23:12; Jer 2:10; Eze 27:6
and have indignation: Dan 11:28, Dan 7:25; Rev 12:12
have intelligence: Neh 6:12; Mat 24:10
Geneva 1599
11:30 For the ships (h) of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, (i) and have intelligence with them that forsake the holy covenant.
(h) That is, the Roman power will come against him: for P. Popilius the ambassador appointed him to depart in the Romans' name, which he obeyed, although with grief, and to avenge his rage he came against the people of God the second time.
(i) With the Jews who will forsake the covenant of the Lord: for first he was called against the Jews by Jason the high priest, and this second time by Menelaus.
John Gill
11:30 For the ships of Chittim shall come against him,.... Ptolemy king of Egypt, and his brother, being come to an agreement, sent an embassy to the senate of Rome, to implore their help and assistance against Antiochus, who was preparing to besiege them in Alexandria; upon which they sent their ambassadors Caius Popilius Laenas, Caius Decimus, and Caius Hostilius, in ships from Macedonia (z), or Greece, to Antiochus, to require him to desist from making war upon Ptolemy, and that he quit the land of Egypt; see Num 24:24. Macedonia is called the land of Cittim, in the Apocrypha:
"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)
"Beside this, how they had discomfited in battle Philip, and Perseus, king of the Citims, with others that lifted up themselves against them, and had overcome them:'' (1 Maccabees 8:5)
Jarchi, Aben Ezra, Saadiah, and Jacchiades, interpret it of the Romans; and, according to Gorionides (a), Cittim are the Romans; and Jerom here interprets them of them; and Bochart has proved at large (b) that they are meant. The word seems to be used both of Grecians and Romans, and here of Romans in Grecian ships:
therefore he shall be grieved, and return; being obliged to it, sore against his will: as soon as he saw Popilius, with whom he had contracted a friendship while he was an hostage at Rome, he offered his hand to kiss; but Popilius refused it, and observed that private friendship should give way to public interest; and then produced the decree of the senate, and delivered it to him, and required his answer; but Antiochus delaying, telling him he would consult his friends, Popilius, with a rod in his hand, drew a circle round him, and bid him consult his friends directly; adding that he should not stir from that circle till he had given a positive answer; which roughness struck him, and, hesitating a little, he replied he would obey the senate, as Justin (c), Livy (d), Velleius Paterculus (e), and other historians, relate; and upon which he at once departed with his army, though fretted and vexed to the last degree:
and have indignation against the holy covenant; the Jews, God's covenant people; on whom he gratified his revenge, sending Apollonius, with an army of twenty two thousand men, to whom he gave orders to slay the men, and sell the women and children; and who committed many outrages in the city and temple: now it was the daily sacrifice was made to cease, and the abomination of desolation set up, as in the following verse, and all that done predicted in Dan 8:10, this was two years after his former expedition into Egypt, and the havoc he made upon his return from thence, and in the eighth year of his reign, and one hundred and forty fifth of the Seleucidae; in the Apocrypha:
"And spake peaceable words unto them, but all was deceit: for when they had given him credence, he fell suddenly upon the city, and smote it very sore, and destroyed much people of Israel.'' (1 Maccabees 1:30)
"He sent also that detestable ringleader Apollonius with an army of two and twenty thousand, commanding him to slay all those that were in their best age, and to sell the women and the younger sort:'' (2 Maccabees 5:24)
so shall he do; such wicked deeds as before declared, in his wrath and fury against the Jews, being provoked at his disappointment in Egypt:
he shall even return, and have intelligence with them that forsake the holy covenant: apostate Jews, who had renounced their religion, forsook the law of God, and the ordinances of his worship, and turned Heathens; of whom it is said, agreeably to the language of this prophecy, and seemingly with a view to it,
that they made themselves uncircumcised, and departed from the holy covenant, in the Apocrypha:
"And made themselves uncircumcised, and forsook the holy covenant, and joined themselves to the heathen, and were sold to do mischief.'' (1 Maccabees 1:15)
with these Antiochus kept an intelligence, and held a correspondence, in order not only to know the affairs of the Jews from time to time, but to draw them off from their religion, and propagate Heathenism among them; such as Jason, Menelaus, and others; in the Apocrypha:
"12 So this device pleased them well. 13 Then certain of the people were so forward herein, that they went to the king, who gave them licence to do after the ordinances of the heathen: 14 Whereupon they built a place of exercise at Jerusalem according to the customs of the heathen: 15 And made themselves uncircumcised, and forsook the holy covenant, and joined themselves to the heathen, and were sold to do mischief. 43 Yea, many also of the Israelites consented to his religion, and sacrificed unto idols, and profaned the sabbath. 44 For the king had sent letters by messengers unto Jerusalem and the cities of Juda that they should follow the strange laws of the land, 45 And forbid burnt offerings, and sacrifice, and drink offerings, in the temple; and that they should profane the sabbaths and festival days:'' (1 Maccabees 1)
(z) Vid. Liv. Hist. l. 45. c. 10. (a) Heb. Hist. l. 1. c. 1. p. 7. (b) Phaleg. l. 3. c. 5. (c) E Trogo, l. 34. c. 2, 3. (d) Hist. l. 45. c. 12. (e) Roman. Histor. l. 1.
John Wesley
11:30 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.
Robert Jamieson, A. R. Fausset and David Brown
11:30 ships of Chittim--the Roman ambassadors arriving in Macedonian Grecian vessels (see on Jer 2:10). Chittim, properly Cyprian, so called from a Phœnician colony in Cyprus; then the islands and coasts of the Mediterranean in general.
grieved--humbled and dispirited through fear of Rome.
indignation against the holy covenant--Indignant that meantime God's worship had been restored at Jerusalem, he gives vent to his wrath at the check given him by Rome, on the Jews.
intelligence with them that forsake the . . . covenant--namely, with the apostates in the nation (1 Maccabees 1:11-15). Menelaus and other Jews instigated the king against their religion and country, learning from Greek philosophy that all religions are good enough to keep the masses in check. These had cast off circumcision and the religion of Jehovah for Greek customs. Antiochus, on his way home, sent Apollonius (167 B.C.) with twenty-two thousand to destroy Jerusalem, two years after its capture by himself. Apollonius slew multitudes, dismantled and pillaged the city. They then, from a fortress which they built commanding the temple, fell on and slew the worshippers; so that the temple service was discontinued. Also, Antiochus decreed that all, on pain of death, should conform to the Greek religion, and the temple was consecrated to Jupiter Olympius. Identifying himself with that god, with fanatical haughtiness he wished to make his own worship universal (1 Maccabees 1:41; 2 Maccabees 6:7). This was the gravest peril which ever heretofore threatened revealed religion, the holy people, and the theocracy on earth, for none of the previous world rulers had interfered with the religious worship of the covenant-people, when subject to them (Dan 4:31-34; Dan 6:27-28; Ezra 1:2, Ezra 1:4; Ezra 7:12; Neh 2:18). Hence arose the need of such a forewarning of the covenant-people as to him--so accurate, that PORPHYRY, the adversary of revelation, saw it was hopeless to deny its correspondence with history, but argued from its accuracy that it must have been written subsequent to the event. But as Messianic events are foretold in Daniel, the Jews, the adversaries of Jesus, would never have forged the prophecies which confirm His claims. The ninth chapter was to comfort the faithful Jews, in the midst of the "abominations" against "the covenant," with the prospect of Messiah who would "confirm the covenant." He would show by bringing salvation, and yet abolishing sacrifices, that the temple service which they so grieved after, was not absolutely necessary; thus the correspondence of phraseology would suggest comfort (compare Dan 9:27 with Dan 11:30-31).
11:3111:31: Եւ յարիցեն զաւակք ՚ի նմանէ, եւ պղծիցեն զսրբութիւնն բռնութեամբ. եւ փոխեսցեն զհանապազորդութիւնն, եւ տացեն պղծութիւն ապականութեան։
31 Սերունդներ պիտի ելնեն, պիտի բարձրանան նրանից, բռնութեամբ պիտի պղծեն սրբարանը, պիտի վերացնեն ամենօրեայ զոհաբերութիւնները, պղծութեամբ պիտի ապականեն այն,
31 Իր բանակներէն ոմանք պիտի երեւին եւ պղծեն տաճարը եւ բերդը ու պիտի վերցնեն մշտնջենապէս այրուող զոհը։ Անոր տեղ աւերող պղծութիւնը պիտի դնեն։
Եւ [216]յարիցեն զաւակք ի նմանէ``, եւ պղծիցեն զսրբութիւնն [217]բռնութեամբ. եւ փոխեսցեն զհանապազորդութիւնն, եւ տացեն պղծութիւն ապականութեան:

11:31: Եւ յարիցեն զաւակք ՚ի նմանէ, եւ պղծիցեն զսրբութիւնն բռնութեամբ. եւ փոխեսցեն զհանապազորդութիւնն, եւ տացեն պղծութիւն ապականութեան։
31 Սերունդներ պիտի ելնեն, պիտի բարձրանան նրանից, բռնութեամբ պիտի պղծեն սրբարանը, պիտի վերացնեն ամենօրեայ զոհաբերութիւնները, պղծութեամբ պիտի ապականեն այն,
31 Իր բանակներէն ոմանք պիտի երեւին եւ պղծեն տաճարը եւ բերդը ու պիտի վերցնեն մշտնջենապէս այրուող զոհը։ Անոր տեղ աւերող պղծութիւնը պիտի դնեն։
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11:3111:31 И поставлена будет им часть войска, которая осквернит святилище могущества, и прекратит ежедневную жертву, и поставит мерзость запустения.
11:31 καὶ και and; even βραχίονες βραχιων arm παρ᾿ παρα from; by αὐτοῦ αυτος he; him στήσονται ιστημι stand; establish καὶ και and; even μιανοῦσι μιαινω taint; defile τὸ ο the ἅγιον αγιος holy τοῦ ο the φόβου φοβος fear; awe καὶ και and; even ἀποστήσουσι αφιστημι distance; keep distance τὴν ο the θυσίαν θυσια immolation; sacrifice καὶ και and; even δώσουσι διδωμι give; deposit βδέλυγμα βδελυγμα abomination ἐρημώσεως ερημωσις desolation
11:31 וּ û וְ and זְרֹעִ֖ים zᵊrōʕˌîm זְרֹועַ arm מִמֶּ֣נּוּ mimmˈennû מִן from יַעֲמֹ֑דוּ yaʕᵃmˈōḏû עמד stand וְ wᵊ וְ and חִלְּל֞וּ ḥillᵊlˈû חלל defile הַ ha הַ the מִּקְדָּ֤שׁ mmiqdˈāš מִקְדָּשׁ sanctuary הַ ha הַ the מָּעֹוז֙ mmāʕôz מָעֹוז fort וְ wᵊ וְ and הֵסִ֣ירוּ hēsˈîrû סור turn aside הַ ha הַ the תָּמִ֔יד ttāmˈîḏ תָּמִיד continuity וְ wᵊ וְ and נָתְנ֖וּ nāṯᵊnˌû נתן give הַ ha הַ the שִּׁקּ֥וּץ ššiqqˌûṣ שִׁקּוּץ idol מְשֹׁומֵֽם׃ mᵊšômˈēm שׁמם be desolate
11:31. et brachia ex eo stabunt et polluent sanctuarium fortitudinis et auferent iuge sacrificium et dabunt abominationem in desolationemAnd arms shall stand on his part, and they shall defile the sanctuary of strength, and shall take away the continual sacrifice: and they shall place there the abomination unto desolation.
31. And arms shall stand on his part, and they shall profane the sanctuary, even the fortress, and shall take away the continual ; and they shall set up the abomination that maketh desolate.
11:31. And arms will take his side, and they will pollute the sanctuary of the strength, and they will take away the continual sacrifice and will replace it with the abomination of desolation.
11:31. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily [sacrifice], and they shall place the abomination that maketh desolate.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily [sacrifice], and they shall place the abomination that maketh desolate:

11:31 И поставлена будет им часть войска, которая осквернит святилище могущества, и прекратит ежедневную жертву, и поставит мерзость запустения.
11:31
καὶ και and; even
βραχίονες βραχιων arm
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
στήσονται ιστημι stand; establish
καὶ και and; even
μιανοῦσι μιαινω taint; defile
τὸ ο the
ἅγιον αγιος holy
τοῦ ο the
φόβου φοβος fear; awe
καὶ και and; even
ἀποστήσουσι αφιστημι distance; keep distance
τὴν ο the
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
δώσουσι διδωμι give; deposit
βδέλυγμα βδελυγμα abomination
ἐρημώσεως ερημωσις desolation
11:31
וּ û וְ and
זְרֹעִ֖ים zᵊrōʕˌîm זְרֹועַ arm
מִמֶּ֣נּוּ mimmˈennû מִן from
יַעֲמֹ֑דוּ yaʕᵃmˈōḏû עמד stand
וְ wᵊ וְ and
חִלְּל֞וּ ḥillᵊlˈû חלל defile
הַ ha הַ the
מִּקְדָּ֤שׁ mmiqdˈāš מִקְדָּשׁ sanctuary
הַ ha הַ the
מָּעֹוז֙ mmāʕôz מָעֹוז fort
וְ wᵊ וְ and
הֵסִ֣ירוּ hēsˈîrû סור turn aside
הַ ha הַ the
תָּמִ֔יד ttāmˈîḏ תָּמִיד continuity
וְ wᵊ וְ and
נָתְנ֖וּ nāṯᵊnˌû נתן give
הַ ha הַ the
שִּׁקּ֥וּץ ššiqqˌûṣ שִׁקּוּץ idol
מְשֹׁומֵֽם׃ mᵊšômˈēm שׁמם be desolate
11:31. et brachia ex eo stabunt et polluent sanctuarium fortitudinis et auferent iuge sacrificium et dabunt abominationem in desolationem
And arms shall stand on his part, and they shall defile the sanctuary of strength, and shall take away the continual sacrifice: and they shall place there the abomination unto desolation.
11:31. And arms will take his side, and they will pollute the sanctuary of the strength, and they will take away the continual sacrifice and will replace it with the abomination of desolation.
11:31. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily [sacrifice], and they shall place the abomination that maketh desolate.
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Adam Clarke: Commentary on the Bible - 1831
11:31: 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 potter, 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 Mat 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.
Albert Barnes: Notes on the Bible - 1834
11:31: And arms shall stand on his part - Up to this verse there is a general agreement among commentators, that the reference is to Antiochus Epiphanes. From this verse, however, to the end of the chapter, there is no little diversity of opinion. One portion suppose that the description of Antiochus and his deeds continues still to be the design of the prophet; another, that the Romans are here introduced, and that a part of the predictions in the remainder of this chapter are yet to be fulfilled; another, as Jerome, and most of the Christian fathers, suppose that the reference is to Antiochus as the type of Antichrist, and that the description passes from the type to the antitype. In this last class are found Bishop Newton, Gill, Calvin, Prideaux, Wintle, Elliott (Apocalyapse, iv. 137, following), and others; in the former, Grotius, Lengerke, Bertholdt, Maurer .... In this same class is found the name of Porphyry - who maintained that the whole referred to Antiochus, and that the allusion was so clear as to prove that this portion of the book was written "after" the events had occurred.
The reason suggested for the change in the supposed reference, as alleged by Bishop Newton "on the Prophecies," p. 296, is, substantially, that what follows can be applied only in part to Antiochus. Whether this portion of the chapter can be shown to refer to him, we shall be able to determine as we proceed. Nothing can be clearer than the allusion up to this point. The word rendered "arms," in the verse before us (זרעים zero‛ı̂ ym - singular זרוע zerô a‛), means, properly, the arm - especially the lower arm below the elbow; and then comes to denote strength, might, power; and thence, is applied to a military force, or an army. See Dan 11:15. Such is undoubtedly the meaning here, and the reference is to the military force which Antiochus would employ to wreak his vengeance on the Jews - particularly by the instrumentality of Apollonius. Others would apply this to the Romans, and suppose that they are introduced here; but this construction is forced and unnatural, for
(a) the reference in the pRev_ious verses was, undoubtedly, to Antiochus, and the narrative seems to proceed as if there were no change.
(b) There is nothing in the statement which does not agree with what was done by Antiochus.
As a matter of fact, as attested by all history, he detached Apollonius with twenty-two thousand men, on his mortified return to his own land, to attack and lay waste Jerusalem, and Apollonius did all that is here said would be done. Bishop Newton concedes (p. 294) that "this interpretation might be admitted, if the other parts were equally applicable to Antiochus; but," says he, "the difficulty, or rather impossibility of applying them to Antiochus, or any of the Syrian kings, his successors, obliges us to look out for another interpretation." Accordingly, he says that Jerome and the Christians of his time contend that these things apply to Antichrist; and he himself adopts the view proposed by Sir Isaac Newton, that it refers to the Romans, and that the allusion is to the fact that, at the very time when Antiochus retreated out of Egypt, the Romans conquered Macedonia, "putting an end to the reign of Daniel's third beast," and that the prophet here leaves off the description of the actions of the Greeks, and commences a description of those of the Romans in Greece. As, however, all that is "here" said is strictly applicable to what was done by Antiochus, such an interpretation is unnecessary.
And they shall pollute the sanctuary of strength - The "sanctuary of strength" seems to refer to the fortifications or defenses that had been set up to protect Jerusalem, or the temple. At various points the temple was defended in this manner, not only by the walls of the city, but by fortifications erected within, and so as to pRev_ent an army from approaching the temple, even if they should penetrate the outer wall. Compare 1 Macc. 1:36. The temple itself might thus be regarded as fortified, or as a place of strength - and, as a matter of fact, when Titus ultimately destroyed the city, the chief difficulty was to obtain possession of the temple - a place that held out to the last. When it is said that they would "pollute the sanctuary of strength," the reference is to what was done by Apollonius, at the command of Antiochus, to profane the temple, and to put an end to the sacrifices and worship there.
Compare 1 Macc. 1:29, 37-49; Jos. "Ant." b. xii. ch. v. Section 4. The account in the book of Maccabees is as follows: "Thus they shed innocent blood on every side of the sanctuary and defiled it, insomuch that the inhabitants of Jerusalem fled because of them, wherefore the city was made a habitation of strangers, and became strange to those who were born in her, and her own children left her. Her sanctuary was laid waste like a wilderness, and her feasts were turned into mourning, her sabbaths into reproach, her honor into contempt. As had been her glory, so was her dishonor increased, and her excellency was turned into mourning. Moreover, king Antiochus wrote to his whole kingdom that all should be one people, and every one should leave his laws; so all the pagan agreed, according to the commandment of the king. Yea, many Israelites consented to his religion, and sacrificed unto idols, and profaned the Sabbath. For the king had sent letters by messengers unto Jerusalem and the cities of Judah, that they should follow the strange laws of the land, and forbid burnt-offerings, and sacrifices, and drink-offerings, in the temple; and that they should profane the sabbaths and festival days, and pollute the sanctuary and holy people; set up altars, and groves, and chapels of idols, and sacrifice swine's flesh and unclean beasts; that they should also leave their children uncircumcised, and make their souls abominable with all manner of uncleanness and profanation, to the end they might forget the law, and change all the ordinances."
And shall take away the daily sacrifice - That is, shall forbid it, and so pollute the temple and the altar as to pRev_ent its being offered. See the quotation above. This occurred in the month of June, 167 b. c. See Jahn, "Heb. Commonwealth," p. 267.
And they shall place the abomination that maketh desolate - Margin, or, "astonisheth." The Hebrew word משׁמם meshomē m will bear either interpretation, though the usage of the word is in favor of the translation in the text. The passage will also admit of this translation - "the abomination of desolation of him who makes desolate," or "of the desolater." See Gesenius, "Lexicon" 3. The idea is, that somehow the thing here referred to would be connected with the "desolation," or the laying waste of the city and temple; and the sense is not materially varied whether we regard it as "the abomination that makes desolate," that is, that "indicates" the desolation, or, "the abomination of the desolater," that is, of him who has laid the city and temple waste. On the meaning of the phrase "abomination of desolation," see the notes at Dan 9:27. The reference here is, undoubtedly, to something that Antiochus set up in the temple that was an indication of desolation, or the result of his having laid the temple in ruins.
The very expression occurs in 1 Macc. 1:54: "Now, the fifteenth day of the month Casleu, in the hundred and forty-fifth year, they set up the "abomination of desolation" upon the altar, and builded idol-altars throughout the cities of Judah on every side." This would seem, from 1 Macc. 1:59, to have been an idol-altar erected "over" or "upon" the altar of burnt-offerings. "They did sacrifice upon the idol-altar, which was upon the altar of God." "At this time an old man, by the name of Athenaeus, was sent to Jerusalem to instruct the Jews in the Greek religion, and compel them to an observance of its rites. He dedicated the temple to Jupiter Olympius; and on the altar of Jehovah he placed a smaller altar, to be used in sacrificing to the pagan god." - Jahn, "Heb. Commonwealth," pp. 267, 268. The reference here is, probably, to this altar, as being in itself and in the situation where it was located an "abominable" thing in the eyes of the Hebrews, and as being placed there by a "desolater," or "waster." The same "language" which is used here is applied in Dan 9:27, and in the New Testament, with great propriety to what the Romans set up in the temple as an indication of its conquest and profanation; but that fact does not make it certain that it is so to be understood "here," for it is as applicable to what Antiochus did as it is to what was done by the Romans. See the notes at Dan 9:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: arms: Dan 8:24; Rev 17:12
they shall pollute: Dan 8:11, Dan 12:11; Lam 1:10, Lam 2:7; Eze 7:20, Eze 7:21, Eze 9:7, Eze 24:21, Eze 24:22
shall take: Dan 8:12, Dan 8:13, Dan 8:26, Dan 9:27
the abomination: Dan 8:13, Dan 9:27, Dan 12:11; Mat 24:15; Mar 13:14; Luk 21:20
maketh desolate: or, astonisheth, Act 13:40, Act 13:41
Carl Friedrich Keil and Franz Delitzsch
11:31
Here is stated what he accomplished by the help of the apostate Jews. זרעים, arms, figuratively for help (Dan 11:5), are warlike forces, as Dan 11:15, Dan 11:22. That the plur. has here the masculine form, while in those verses it has the fem. form, furnishes no reason for a difference of meaning, since זרוע in its proper sense of arm occurs promiscue with both endings in the plur.; cf. for זרעים Gen 49:24; Is 51:5; 4Kings 9:24. מן in ממּנּוּ is not partitive, a part of him, i.e., the host as a part of the king (Hitzig), but out from him, or by his command. יעמדוּ, to stand up, not to stand still, as Hitzig, on the ground of the supposition that Antiochus on his return from Egypt placed a standing army-corps in Jerusalem, would interpret it, contrary to the usage of the word, since עמד does not signify to stand still in the sense of to remain behind, though it means to endure, to keep the ground (Dan 11:6, Dan 11:15). It is disputed whether these זרעים denote military forces, troops of the hostile king (Hvernick, v. Leng., Maur., Hitz., Klief.), or his accomplices of the apostate party of the Jews, and thus essentially identical with בּרית עזבי, Dan 11:30 (Calvin, Hengstb. Christol. iii. 1, p. 110, Kran., and others). In favour of the latter view, Kranichfeld argues that the בּרית עזבי (those that forsake the covenant), according to Dan 11:30, come under consideration as a support to the king, and the ממּנּוּ of this verse before us evidently refers to the king's own army, and therefore would be superfluous. But these two reasons prove nothing. The ממּנּוּ is not superfluous, even though it were used of the king's own army. Since in Dan 11:30, Dan 11:32 the king of the north is the subject of the clause, it was necessary in זרעים to define in what relation they stood to the king. But the other remark, that the בּרית עזבי come into view as a support to the king, does not prove that these are the same who desecrate the sanctuary and set up the abomination of desolation. On the contrary, if ממּנּוּ denotes the causal exit, the זרעים cannot be the apostate Jews, but only warlike forces which the king leads forth. If we refer זרעים to the apostate Jews, then we must, with Hengstenberg and Gesenius, take ממּנּוּ in the sense of eo jubente. Moreover, the זרעים manifestly stand in contrast to the בּרית מרשׁיעי of Dan 11:32. By his troops (military forces) the king lays waste the sanctuary, and he makes by means of smooth words those who sin against the covenant heathen. Kranichfeld himself recognises this contrast, and therefore will understand as the subject to וחלּלוּ not merely "those that forsake the covenant" (Dan 11:30), but these along with and including the warlike power of the hostile king. An expedient which the difficulty suggested. המקדּשׁ is the temple, and המעוז (the strength) is in apposition. This apposition, however, does not say that the temple was fortified (v. Leng., Hitzig, Ewald), but it points out the temple as the spiritual fortress of Israel. The temple is the "Feste Burg" (firm tower) of the holy covenant (Dan 11:28), as the dwelling-place of Jehovah, which is a firm fortress to His people; cf. Ps 31:4-5, (3, 4); Is 25:4; Ps 18:3 (2). חלּלוּ is essentially identical with מקדּשׁו מכון השׁלך, Dan 8:11. The two following clauses state what the desecration consists in: in the taking away, the removal of the stated worship of Jehovah, and in the placing, setting up of the abomination of desolation, i.e., of the idol-altar on Jehovah's altar of burnt-offering; see under Dan 8:11. משׁמם is not the genitive, but an adjective to השּׁקּוּץ (without the article after the definite noun, as e.g., Dan 8:13): the desolating abomination, i.e., the abomination which effects the desolation. With reference to the fulfilment, cf. 1 Macc. 1:37, 45, 54.
Geneva 1599
11:31 And arms (k) shall stand on his part, and they shall pollute the sanctuary (l) of strength, and shall take away the daily [sacrifice], and they shall place the abomination that maketh desolate.
(k) A great faction of the wicked Jews will join with Antiochus.
(l) So called because the power of God was not at all diminished, even though this tyrant set up in the temple the image of Jupiter Olympius, and so began to corrupt the pure service of God.
John Gill
11:31 And arms shall stand on his part,.... Powerful armies sent by him into Judea; garrisons of soldiers placed in Jerusalem; mighty generals and commanders who fought for him, as Lysias, Philip the Phrygian, Andronicus, Apollonius, Bacchides, and others:
and they shall pollute the sanctuary of strength; the temple, which stood in Jerusalem, a fortified city, and was itself a building strong and stable; and especially it was so called, because here the mighty God had his residence, the symbol of which was the ark of his strength, and here he gave strength unto his people: this holy place, sacred to his worship and service, the commanders and soldiers of Antiochus defiled by entering into it, who were men unholy and unclean; by making it a place of luxury and rioting, of whoredom, and all manner of uncleanness; by bringing things into it which were not lawful, and filling the altar with what was abominable, in the Apocrypha:
"4 For the temple was filled with riot and revelling by the Gentiles, who dallied with harlots, and had to do with women within the circuit of the holy places, and besides that brought in things that were not lawful. 5 The altar also was filled with profane things, which the law forbiddeth.'' (2 Maccabees 6)
particularly by erecting a high place upon the altar, and sacrificing swine upon it, as Josephus (f) relates; with which agrees what is said of Antiochus, in the Apocrypha in is written that he ordered:
"46 And pollute the sanctuary and holy people: 47 Set up altars, and groves, and chapels of idols, and sacrifice swine's flesh, and unclean beasts:'' (1 Maccabees 1)
and shall take away the daily sacrifice; the sacrifice of the lamb in the morning, and in the evening, which the priests were hindered from offering, by the crowds of Heathens in the temple; or prohibited by the order of Antiochus; for he forbad burnt offerings, sacrifice, and libation, to be made in the temple, in the Apocrypha:
"Set up altars, and groves, and chapels of idols, and sacrifice swine's flesh, and unclean beasts:'' (1 Maccabees 1:47)
and Josephus (g) expressly says, that he forbad the daily sacrifices to be offered, which were used to be offered to God, according to the law: and they shall place the abomination that maketh desolate; either a garrison of Heathen soldiers in the temple, which drove the priests and people from it, and made it desolate; or rather an idol in it, it being usual in Scripture to call idols abominations, as they are to God and all good men; the image of Jupiter Olympius, as is thought, which was placed upon the altar of God by Antiochus, on the fifteenth day of the month Cisieu, in the hundred and forty fifth year of the Seleucidae, and is called the abomination of desolations, in the Apocrypha:
"And whosoever was found with any the book of the testament, or if any committed to the law, the king's commandment was, that they should put him to death.'' (1 Maccabees 1:57)
and the temple itself was ordered to be called the temple of Jupiter Olympius, in the Apocrypha:
"And to pollute also the temple in Jerusalem, and to call it the temple of Jupiter Olympius; and that in Garizim, of Jupiter the Defender of strangers, as they did desire that dwelt in the place.'' (2 Maccabees 6:2)
and what with this and other things that were done, the temple and city were left desolate; for it is said in the Apocrypha:
"Now Jerusalem lay void as a wilderness, there was none of her children that went in or out: the sanctuary also was trodden down, and aliens kept the strong hold; the heathen had their habitation in that place; and joy was taken from Jacob, and the pipe with the harp ceased.'' (1 Maccabees 3:45)
Tit may be rendered, "the abomination that maketh astonished" (h); for it struck the people of the Jews with astonishment; it amazed and stupefied them, when they saw such an idol placed in their temple. The Karaite Jews, who by the others are called Sadducees, give a very foreign interpretation of this passage, which Aben Ezra observes:
"it is marvellous (says he) that the wise men of the Sadducees should explain this of future time, and say that this sanctuary is Mecca, where the Ishmaelites or Turks keep a feast; "the daily sacrifice", to be removed, their five prayers; and the "abomination" set up is their idolatrous worship.''
Sir Isaac Newton understands all this of the Romans, and their building a temple to Jupiter Capitolinus, where the temple in Jerusalem had stood.
(f) Antiqu. l. 12. c. 5. sect. 4. (g) lbid. (h) "abominationem obstupefacientem", Montanus; "quae obstupefaciet", Calvin.
John Wesley
11:31 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.
Robert Jamieson, A. R. Fausset and David Brown
11:31 arms--namely, of the human body; not weapons; human forces.
they--Antiochus' hosts confederate with the apostate Israelites; these latter attain the climax of guilt, when they not only, as before, "forsake the covenant" (Dan 11:30), but "do wickedly against" it (Dan 11:32), turning complete heathens. Here Antiochus' actings are described in language which reach beyond him the type to Antichrist the antitype [JEROME] (just as in Psa. 72:1-20 many things are said of Solomon the type, which are only applicable to Christ the Antitype); including perhaps Rome, Mohammed, and the final personal Antichrist. SIR ISAAC NEWTON refers the rest of the chapter from this verse to the Romans, translating, "after him arms (that is, the Romans) shall stand up"; at the very time that Antiochus left Egypt, the Romans conquered Macedon, thus finishing the reign of Daniel's third beast; so here the prophet naturally proceeds to the fourth beast. JEROME'S view is simpler; for the narrative seems to continue the history of Antiochus, though with features only in type applicable to him, fully to Antichrist.
sanctuary of strength--not only naturally a place of strength, whence it held out to the last against the besiegers, but chiefly the spiritual stronghold of the covenant-people (Ps 48:1-3, Ps 48:12-14). Apollonius "polluted" it with altars to idols and sacrifices of swine's flesh, after having "taken away the daily sacrifice" (see on Dan 8:11).
place . . . abomination that maketh desolate--that is, that pollutes the temple (Dan 8:12-13). Or rather, "the abomination of the desolater," Antiochus Epiphanes (1 Maccabees 1:29, 37-49). Compare Dan 9:27, wherein the antitypical desolating abomination of Rome (the eagle standard, the bird of Jupiter, sacrificed to by Titus' soldiers within the sacred precincts, at the destruction of Jerusalem), of Mohammed and of the final Antichrist, is foretold. 1 Maccabees 1:54, uses the very phrase, "the fifteenth day of the month Casleu, in the hundred forty-fifth year, they set up the abomination of desolation on the altar"; namely, an idol-altar and image of Jupiter Olympius, erected upon Jehovah's altar of burnt offerings. "Abomination" is the common name for an idol in the Old Testament. The Roman emperor Adrian's erection of a temple to Jupiter Capitolinus where the temple of God had stood, A.D. 132; also the erection of the Mohammedan mosque of Omar in the same place (it is striking, Mohammedanism began to prevail in A.D. 610, only about three years of the time when Popery assumed the temporal power); and the idolatry of the Church of Rome in the spiritual temple, and the final blasphemy of the personal Antichrist in the literal temple (Th2 2:4) may all be antitypically referred to here under Antiochus the type, and the Old Testament Antichrist.
11:3211:32: Եւ ապականիչք ուխտին ածցեն ՚ի վերայ իւրեանց զգայթագղութիւն։ Եւ ժողովուրդ որ ճանաչէ զԱստուած իւր՝ զօրասցին՝ եւ արասցեն։
32 եւ ուխտի այդ ապականիչները գայթակղութիւն պիտի բերեն իրենց վրայ: Բայց ժողովուրդը, որ ճանաչում է իր Աստծուն, պիտի զօրանայ եւ ուխտը կատարի.
32 Ու ուխտին դէմ ամբարշտութիւն ընողները շողոքորթութիւններով գլխէ պիտի հանէ. բայց իրենց Աստուածը ճանչցող ժողովուրդները պիտի զօրանան ու պիտի ընդդիմանան։
Եւ ապականիչք ուխտին ածցեն ի վերայ իւրեանց զգայթակղութիւն``. եւ ժողովուրդ որ ճանաչէ զԱստուած իւր` զօրասցին եւ արասցեն:

11:32: Եւ ապականիչք ուխտին ածցեն ՚ի վերայ իւրեանց զգայթագղութիւն։ Եւ ժողովուրդ որ ճանաչէ զԱստուած իւր՝ զօրասցին՝ եւ արասցեն։
32 եւ ուխտի այդ ապականիչները գայթակղութիւն պիտի բերեն իրենց վրայ: Բայց ժողովուրդը, որ ճանաչում է իր Աստծուն, պիտի զօրանայ եւ ուխտը կատարի.
32 Ու ուխտին դէմ ամբարշտութիւն ընողները շողոքորթութիւններով գլխէ պիտի հանէ. բայց իրենց Աստուածը ճանչցող ժողովուրդները պիտի զօրանան ու պիտի ընդդիմանան։
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11:3211:32 Поступающих нечестиво против завета он привлечет к себе лестью; но люди, чтущие своего Бога, усилятся и будут действовать.
11:32 καὶ και and; even ἐν εν in ἁμαρτίαις αμαρτια sin; fault διαθήκης διαθηκη covenant μιανοῦσιν μιαινω taint; defile ἐν εν in σκληρῷ σκληρος hard; harsh λαῷ λαος populace; population καὶ και and; even ὁ ο the δῆμος δημος public ὁ ο the γινώσκων γινωσκω know ταῦτα ουτος this; he κατισχύσουσι κατισχυω force down; prevail καὶ και and; even ποιήσουσι ποιεω do; make
11:32 וּ û וְ and מַרְשִׁיעֵ֣י maršîʕˈê רשׁע be guilty בְרִ֔ית vᵊrˈîṯ בְּרִית covenant יַחֲנִ֖יף yaḥᵃnˌîf חנף alienate בַּ ba בְּ in חֲלַקֹּ֑ות ḥᵃlaqqˈôṯ חָלָק smooth וְ wᵊ וְ and עַ֛ם ʕˈam עַם people יֹדְעֵ֥י yōḏᵊʕˌê ידע know אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s) יַחֲזִ֥קוּ yaḥᵃzˌiqû חזק be strong וְ wᵊ וְ and עָשֽׂוּ׃ ʕāśˈû עשׂה make
11:32. et impii in testamentum simulabunt fraudulenter populus autem sciens Deum suum obtinebit et facietAnd such as deal wickedly against the covenant shall deceitfully dissemble: but the people that know their God shall prevail and succeed.
32. And such as do wickedly against the covenant shall he pervert by flatteries: but the people that know their God shall be strong, and do .
11:32. And the impious within the testament will imitate deceitfully, but the people, knowing their God, will persevere and will act.
11:32. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do [exploits].
And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do:

11:32 Поступающих нечестиво против завета он привлечет к себе лестью; но люди, чтущие своего Бога, усилятся и будут действовать.
11:32
καὶ και and; even
ἐν εν in
ἁμαρτίαις αμαρτια sin; fault
διαθήκης διαθηκη covenant
μιανοῦσιν μιαινω taint; defile
ἐν εν in
σκληρῷ σκληρος hard; harsh
λαῷ λαος populace; population
καὶ και and; even
ο the
δῆμος δημος public
ο the
γινώσκων γινωσκω know
ταῦτα ουτος this; he
κατισχύσουσι κατισχυω force down; prevail
καὶ και and; even
ποιήσουσι ποιεω do; make
11:32
וּ û וְ and
מַרְשִׁיעֵ֣י maršîʕˈê רשׁע be guilty
בְרִ֔ית vᵊrˈîṯ בְּרִית covenant
יַחֲנִ֖יף yaḥᵃnˌîf חנף alienate
בַּ ba בְּ in
חֲלַקֹּ֑ות ḥᵃlaqqˈôṯ חָלָק smooth
וְ wᵊ וְ and
עַ֛ם ʕˈam עַם people
יֹדְעֵ֥י yōḏᵊʕˌê ידע know
אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s)
יַחֲזִ֥קוּ yaḥᵃzˌiqû חזק be strong
וְ wᵊ וְ and
עָשֽׂוּ׃ ʕāśˈû עשׂה make
11:32. et impii in testamentum simulabunt fraudulenter populus autem sciens Deum suum obtinebit et faciet
And such as deal wickedly against the covenant shall deceitfully dissemble: but the people that know their God shall prevail and succeed.
11:32. And the impious within the testament will imitate deceitfully, but the people, knowing their God, will persevere and will act.
11:32. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do [exploits].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32. Лестью и хитростью, обещанием наград и земных выгод Антиох привлек на свою сторону вышедших из среды Израиля "сынов беззаконных", которые вступали в союз с язычниками и других убеждали к тому, строили языческие школы, вводили языческие обряды, отступая от закона Моисеева, приносили жертву идолам и т. д. (1: Мак 1:11-15, 42-43). Тем большую славу приобрели люди, действительно "чтущие своего Бога": преданные вере отцов, они в эпоху гонения "усилились" и "укрепились" в своей религиозной ревности, предпочитая лучше умереть, чем изменить закону Господа (1: Мак 1:62-68; 2: Мак 2:16-30). Эти ревнители привлекали в себе лучшую часть народа Божия, хотя сами терпели от язычников страшные гонения: их силою заставляли отступать от закона Всевышнего, приносить жертвы идолам, вкушать свиное мясо, участвовать в языческих религиозных процессиях, а за отказ убивали, сжигали, вешали, предавали пыткам и мучениям, уводили в плен, города и дома сжигали и т. п. (1: Мак 1:24-32, 36-37, 57-61; 2:26-38; 2: Мак 5:13; 6:7-11, 18; 7:1). Правда, иудеи имели для себя в это время "некоторую помощь" в лице Маттафии и его сынов, который собрал вокруг себя ревнителей веры и силою оружия "защищал закон от руки язычников" (1: Мак 2:16-48), а его дети очистили Иерусалимский храм от языческих мерзостей и восстановили истинное богослужение (1: Мак 4:36: и д.), но этой помощи было недостаточно для борьбы с жестоким гонителем иудейства. Даже те из Иудеев, которые под влиянием побед Маккавеев присоединялись к обществу ревнителей веры (1: Мак 7:6), при всяком удобном случае отпадали от него (1: Мак 6:21-23; 9:23).
Adam Clarke: Commentary on the Bible - 1831
11:32: 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.
Albert Barnes: Notes on the Bible - 1834
11:32: And such as do wickedly against the covenant - That is, among the Jews. They who apostatized, and who became willing to receive the religion of foreigners. There "was" such a party in Jerusalem, and it was numerous. See Jahn, "Heb. Commonwealth," pp. 258, 259. Compare 1 Macc. 1:52: "Then many of the people were gathered unto them, to wit, every one that forsook the law; and so they committed evils in the land."
Shall he corrupt by flatteries - By flattering promises of his favor, of office, of national prosperity .... See the notes at Dan 11:21. The margin is, "or, cause to dissemble." The meaning of the Hebrew word חנף châ nê ph is, rather, "to profane, to pollute, to defile;" and the idea here is, that he would cause them to become defiled; that is, that he would seduce them to impiety and apostasy.
But the people that do know their God - They who adhere to the service and worship of the true God, and who are incapable of being seduced to apostasy and sin. The reference here is, undoubtedly, to Judas Maccabeus and his followers - a full account of whose doings is to be found in the books of the Maccabees. See also Prideaux, "Con." iii. 245, following, and Jahn, "Heb. Commonwealth," pp. 268, following.
Shall be, strong - Shall evince great valor, and shall show great vigour in opposing him.
And do exploits - The word "exploits," as in Dan 11:28, is supplied by the translators, but not improperly. The meaning is, that they would show great prowess, and perform illustrious deeds in battle. See Prideaux, "Con." iii. pp. 262, 263.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: corrupt: or, cause to dissemble, Th2 2:9-12; Rev 13:12-15
the people: Ch1 28:9; Psa 9:10; Jer 31:34; Joh 17:3; Co2 4:3-6; Jo1 2:3, Jo1 2:4, Jo1 5:20
shall be: Pro 19:5, Pro 26:28
shall be: Mic 5:7-9, Mic 7:15-17; Zac 9:13-16, Zac 10:3-6, Zac 10:12, Zac 12:3-7, Zac 14:1-4; Mal 4:2; Ti2 2:1-3; Heb 10:32, Heb 10:33; Rev 6:11, Rev 7:9, Rev 7:10, Rev 12:7-11
Carl Friedrich Keil and Franz Delitzsch
11:32
The consequences to the people of Israel which result from this sin against the holy covenant. - The ungodly shall become heathen, i.e., shall wholly apostatize from the true God; but, on the other hand, the pious shall be strengthened in their confidence in the Lord. This is in general the import of Dan 11:32, the first half of which, however, has been very differently interpreted. בּרית מרשׁיעי signifies neither "those who sinfully make a covenant" (Hvernick), nor "sinners among the covenant people" (v. Lengerke), nor "those who condemn the covenant," i.e., those who reject the sign of the covenant, circumcision (Hitzig). The latter meaning is altogether arbitrary. Against the second is the fact that רשׁעים is in use for sinners; against the first, that בּרית הרשׁיע could only mean: "to declare the covenant punishable." הרשׁיע means to act wickedly, to sin, and בּרית can only be the accusative of reference, which is subordinated to the participle for the purpose of limitation (Ewald, 288); literally, "the acting wickedly with reference to the covenant." The absence of the article in בּרית is no proof against he reference of the word to the holy covenant. The article is wanting in Daniel where otherwise the determination is found from the connection, e.g., Dan 8:13. Sinning against the covenant is, it is true, a stronger expression than בּרית עזב (to forsake the covenant), but it does not include the idea of the entire apostasy from God, but only insolent violation of the covenant law, so that of בּרית מרשׁיעי it can very well be predicated יחניף. החניף does not mean to pollute (Kran.), but to desecrate, to make profane; and spoken of persons, to make them as heathen, as frequently in the Syriac. חלקּות, flatteries, here deceitful promises of earthly advantage; cf. under Dan 11:21. For the subject spoken of here, see 1 Macc. 2:18. אלהיו ידעי are the true confessors of the Lord. The suffix to אלהיו is neither to be interpreted distributively nor to be referred to עם. To יחזיקוּ we are to supply בּבּרית from the context: "to hold fast to the covenant." ועשׂוּ, as Dan 11:17, Dan 11:28, Dan 11:30, to carry out the design. In what way this is done is explained in Dan 11:33 and Dan 11:34.
Dan 11:33
משׂכּילי is not the teachers, but intelligentes, those who have insight or understanding. The pious are meant by the word, those who know their God (Dan 11:32). This is seen from the contrast רשׁעים, Dan 12:10. According to the O.T. view, wisdom, insight, are correlative ideas with the fear of God, piety, Ps 14:1; Job 28:28; and לרבּים with the article, the many, the great multitude of the people who bring themselves forward to view by the judicious appearance of the pious, are moved to hold fast by the law of the Lord. Yet they who understand shall for a time fall by the sword, etc. The subject to נכשׁלוּ is not the רבּים, or those with the teachers (Hitzig), but the עם משׂכּילי, but not all, but, according to Dan 11:35, a number of them; for in Dan 11:35 falling is not first specially predicated of the teachers, as Hitzig thinks, but only the effect which that would have on the whole people. The words point to a warlike rising up of the faithful members of the covenant people against the hostile king, and have had their first historical fulfilment in the insurrection of the Maccabees against Antiochus Epiphanes; cf. 1 Macc. 2ff. In 1 Macc. 1:57; 2:38; 3:41; 5:13, 2 Macc. 6:11, there are examples of this falling by the sword. The רבּים after ימים in several Codd. is a worthless gloss.
Dan 11:34
Through the fall of the pious in war little help shall come to the people of God. מעט (little) is not "spoken contemptuously" (Hitzig), but the help is so named in comparison with the great deliverance which shall come to the people of God in the time of the end by the complete destruction of the oppressor. We may not therefore, with Hitzig and others, limit this expression to the circumstance that with the victories of Judas Maccabaeus (1 Macc. 3:11ff., 23ff., 4:14, etc.) they were far from gaining all, for they also met with a defeat (1 Macc. 5:60f.). For with the overthrow of Antiochus and the liberation of the Jews from the Syrian yoke, full help was not yet rendered to the people of God. The "little help" consists in this, that by the rising up and the wars of those that had understanding among the people the theocracy was preserved, the destruction of the service of Jehovah and of the church of God, which was aimed at by the hostile king, was prevented, and, as the following clauses express, the purifying of the people of God is brought about. This purifying is the design and the fruit of the oppression which God brings upon His people by means of the hostile king. The attaining of this end is a "little help" in comparison with the complete victory over the arch-enemy of the time of the end. Many shall connect themselves with the משׂכּילים (intelligentes, Dan 11:33) with flatteries (as Dan 11:21). "The successes of Judas, and the severity with which he and Mattathias treated the apostates (1 Macc. 2:44; 3:5, 8), had the result of causing many to join them only through hypocrisy (1 Macc. 7:6; 2 Macc. 14:6), who again forsook them as soon as opportunity offered; 1 Macc. 6:21ff., 9:23" (Hitzig, Kliefoth).
Dan 11:35
Such has been the experience in all periods of the church's history. Therefore does the church need to pass through the purifying process of affliction, in which not only the lukewarm fall away in the time of conflict, but also many even מן־המּשׂכּילים. מן is here partitive. יכּשׁלוּ (they shall fall) is to be understood (cf. Dan 11:33, בח נכשׁלוּ) not merely of death in battle, but of other calamities, such as being imprisoned, plundered, etc. בּהם לצרוף to melt, i.e., to purify by them, not as to them; for ב rof ;meht does not represent the accusative, as Kranichfeld thinks, referring in confirmation to Ewald, 282. The use of ב there spoken of is of a different nature. The suffix in בּהם refers neither to "those that understand" alone (Hv.), nor to the "many," Dan 11:33 (v. Leng.), still less to the flatterers in Dan 11:34 (Maurer), but to all of these together, or to the whole company of the people of God in the sum of their individuals. The verbs וללבּן לברר serve to strengthen the expression (ללבּן for ללבּין on account of the assonance). קץ עד־עת (to the time of the end) is connected with יכּשׁלוּ, the chief idea of the passage. The stumbling and falling of "those who understand" (the pious) shall continue to the time of the end, to bring about the purification of the people for their glorification in the time of the end. For the end stretches itself out yet to the time appointed (cf. Dan 11:27); i.e., it does not come in with the "little help" which Israel received by the rising up of "those who understand" against the hostile king, thus not with the afflictions that came upon them by Antiochus, but it shall come afterwards at the time appointed by God. The assertion that "the end is connected with the death of king Antiochus Epiphanes" (Hitzig, Bleek, and others) is founded on a misunderstanding of the following section, Dan 11:36-45. On the contrary, Kranichfeld has rightly remarked, that "the statements made in Dan 11:36-39 incl. regarding the king of the north, now fall, in accordance with the context, into the period which shall expire at that time of the end are then to be prophesied.
Geneva 1599
11:32 And such as do wickedly (m) against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do [exploits].
(m) Meaning those who had the name of Jews, but indeed were not Jews at all, for they sold their souls, and betrayed their brethren for gain.
John Gill
11:32 And such as do wickedly against the covenant shall be corrupted by flatteries,.... That forsook the law of God, the book of the covenant, and did things contrary to it; and particularly violated the covenant of circumcision, drawing on the foreskin, and becoming uncircumcised; as well as rejected other ordinances of religious worship the Jews by covenant were obliged to observe: these apostates Antiochus corrupted by good words and fair speeches, by gifts and presents; and they became his tools, to do his pleasure, and were his instruments to seduce the Jews to renounce their religion, and give in to his idolatry; such as Jason, Menelaus, and others; in the Apocrypha:
"Now when the kingdom was established before Antiochus, he thought to reign over Egypt that he might have the dominion of two realms.'' (1 Maccabees 1:16)
"Now such was the height of Greek fashions, and increase of heathenish manners, through the exceeding profaneness of Jason, that ungodly wretch, and no high priest;'' (2 Maccabees 4:13)
"Yet was he not content with this, but presumed to go into the most holy temple of all the world; Menelaus, that traitor to the laws, and to his own country, being his guide:'' (2 Maccabees 5:15)
"But they that had the charge of that wicked feast, for the old acquaintance they had with the man, taking him aside, besought him to bring flesh of his own provision, such as was lawful for him to use, and make as if he did eat of the flesh taken from the sacrifice commanded by the king;'' (2 Maccabees 6:21)
but the people that do know their God shall be strong and do exploits; such who knew the Lord God of Israel to be the true God, and owned and acknowledged him as such; and not only professed him, but served and worshipped him, having a spiritual knowledge of him, and communion with him; and therefore could not be drawn off from him and his worship by flatteries or frowns, by promises or menaces: these were strong in the Lord, and in the power of his might; they held fast their religion, and the profession of it, and were proof against all allurements or threatenings, and endured racks and tortures, all sorts of punishment, and death in every shape, with the greatest constancy and courage; such as Eleazar, the mother and her seven sons, and others; as well as others did many valiant actions in the defence of themselves and country, as Mattathias, Judas Maccabaeus, and his brethren; to which heroic actions the apostle refers in Heb 11:34, so Josephus (i) says,
"that many of the Jews indeed, some willingly, and others through fear of punishment, obeyed the king's commands; but the more approved, and those of generous minds, had a greater regard to the customs of their country than to the punishment threatened to the disobedient; and for this being continually harassed, and enduring grievous punishments, died; some were scourged, and their bodies mutilated, and being yet alive and breathing, were crucified; women and their children, whom they crucified, were by the king's orders strangled, and hanged about the necks of their parents that were crucified;''
In the Apocrypha:
"60 At which time according to the commandment they put to death certain women, that had caused their children to be circumcised. 61 And they hanged the infants about their necks, and rifled their houses, and slew them that had circumcised them. 62 Howbeit many in Israel were fully resolved and confirmed in themselves not to eat any unclean thing. 63 Wherefore the rather to die, that they might not be defiled with meats, and that they might not profane the holy covenant: so then they died. 64 And there was very great wrath upon Israel.'' (1 Maccabees 1)
(i) Antiqu. l. 12. c. 5. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
11:32 (1 Maccabees 1:52).
corrupt--seduce to apostasy.
by flatteries--promises of favor.
people that . . . know their God--the Maccabees and their followers (1 Maccabees 1:62, 63).
11:3311:33: Եւ հանճարեղք ժողովրդեանն բազում իմիք խելամուտ եղիցին. եւ տկարասցին սրով եւ հրով՝ եւ գերութեամբ եւ յափշտակութեամբ զաւուրս։
33 եւ ժողովրդի խոհուն մարդիկ շատերին խելամուտ պիտի դարձնեն, թէեւ նրանք միառժամանակ պիտի տկարանան սրով ու հրով, գերութեամբ եւ յափշտակութեամբ:
33 Ժողովուրդին խելացիները շատերուն պիտի սորվեցնեն, թէեւ ատեն մը սուրի, կրակի, գերութեան եւ յափշտակութեան պիտի հանդիպին։ Բայց երբ այս բաներուն հանդիպին՝ քիչ մը օգնութիւն պիտի գտնեն։
Եւ հանճարեղք ժողովրդեանն [218]բազում իմիք խելամուտ եղիցին``. եւ տկարասցին սրով եւ հրով, եւ գերութեամբ եւ յափշտակութեամբ զաւուրս:

11:33: Եւ հանճարեղք ժողովրդեանն բազում իմիք խելամուտ եղիցին. եւ տկարասցին սրով եւ հրով՝ եւ գերութեամբ եւ յափշտակութեամբ զաւուրս։
33 եւ ժողովրդի խոհուն մարդիկ շատերին խելամուտ պիտի դարձնեն, թէեւ նրանք միառժամանակ պիտի տկարանան սրով ու հրով, գերութեամբ եւ յափշտակութեամբ:
33 Ժողովուրդին խելացիները շատերուն պիտի սորվեցնեն, թէեւ ատեն մը սուրի, կրակի, գերութեան եւ յափշտակութեան պիտի հանդիպին։ Բայց երբ այս բաներուն հանդիպին՝ քիչ մը օգնութիւն պիտի գտնեն։
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11:3311:33 И разумные из народа вразумят многих, хотя будут несколько времени страдать от меча и огня, от плена и грабежа;
11:33 καὶ και and; even ἐννοούμενοι εννοεω the ἔθνους εθνος nation; caste συνήσουσιν συνιημι comprehend εἰς εις into; for πολλούς πολυς much; many καὶ και and; even προσκόψουσι προσκοπτω stumble; strike against ῥομφαίᾳ ρομφαια broadsword καὶ και and; even παλαιωθήσονται παλαιοω antiquate; grow old ἐν εν in αὐτῇ αυτος he; him καὶ και and; even ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity καὶ και and; even ἐν εν in προνομῇ προνομη day κηλιδωθήσονται κηλιδοομαι stained; soiled
11:33 וּ û וְ and מַשְׂכִּ֣ילֵי maśkˈîlê שׂכל prosper עָ֔ם ʕˈām עַם people יָבִ֖ינוּ yāvˌînû בין understand לָֽ lˈā לְ to † הַ the רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and נִכְשְׁל֞וּ niḵšᵊlˈû כשׁל stumble בְּ bᵊ בְּ in חֶ֧רֶב ḥˈerev חֶרֶב dagger וּ û וְ and בְ vᵊ בְּ in לֶהָבָ֛ה lehāvˈā לֶהָבָה flame בִּ bi בְּ in שְׁבִ֥י šᵊvˌî שְׁבִי captive וּ û וְ and בְ vᵊ בְּ in בִזָּ֖ה vizzˌā בִּזָּה spoil יָמִֽים׃ yāmˈîm יֹום day
11:33. et docti in populo docebunt plurimos et ruent in gladio et in flamma in captivitate et rapina dierumAnd they that are learned among the people shall teach many: and they shall fall by the sword, and by fire, and by captivity, and by spoil for many days.
33. And they that be wise among the people shall instruct many: yet they shall fall by the sword and by flame, by captivity and by spoil, days.
11:33. And the teachers among the people will teach many, but they will be ruined by the sword, and by fire, and by captivity, and by assaults for many days.
11:33. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, [many] days.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, [many] days:

11:33 И разумные из народа вразумят многих, хотя будут несколько времени страдать от меча и огня, от плена и грабежа;
11:33
καὶ και and; even
ἐννοούμενοι εννοεω the
ἔθνους εθνος nation; caste
συνήσουσιν συνιημι comprehend
εἰς εις into; for
πολλούς πολυς much; many
καὶ και and; even
προσκόψουσι προσκοπτω stumble; strike against
ῥομφαίᾳ ρομφαια broadsword
καὶ και and; even
παλαιωθήσονται παλαιοω antiquate; grow old
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
ἐν εν in
αἰχμαλωσίᾳ αιχμαλωσια captivity
καὶ και and; even
ἐν εν in
προνομῇ προνομη day
κηλιδωθήσονται κηλιδοομαι stained; soiled
11:33
וּ û וְ and
מַשְׂכִּ֣ילֵי maśkˈîlê שׂכל prosper
עָ֔ם ʕˈām עַם people
יָבִ֖ינוּ yāvˌînû בין understand
לָֽ lˈā לְ to
הַ the
רַבִּ֑ים rabbˈîm רַב much
וְ wᵊ וְ and
נִכְשְׁל֞וּ niḵšᵊlˈû כשׁל stumble
בְּ bᵊ בְּ in
חֶ֧רֶב ḥˈerev חֶרֶב dagger
וּ û וְ and
בְ vᵊ בְּ in
לֶהָבָ֛ה lehāvˈā לֶהָבָה flame
בִּ bi בְּ in
שְׁבִ֥י šᵊvˌî שְׁבִי captive
וּ û וְ and
בְ vᵊ בְּ in
בִזָּ֖ה vizzˌā בִּזָּה spoil
יָמִֽים׃ yāmˈîm יֹום day
11:33. et docti in populo docebunt plurimos et ruent in gladio et in flamma in captivitate et rapina dierum
And they that are learned among the people shall teach many: and they shall fall by the sword, and by fire, and by captivity, and by spoil for many days.
11:33. And the teachers among the people will teach many, but they will be ruined by the sword, and by fire, and by captivity, and by assaults for many days.
11:33. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, [many] days.
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Adam Clarke: Commentary on the Bible - 1831
11:33: 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.
Albert Barnes: Notes on the Bible - 1834
11:33: And they that under stand among the people - Among the Hebrew people. The allusion is to such as, in those times of so general corruption and apostasy, should have a proper understanding of the law of God and the nature of religion. There were such in the days of Judas Maccabeus, and it is reasonable to suppose that they would endeavor to inculcate just views among the people.
Shall instruct many - In the nature of religion; in their duty to their country and to God. See Prideaux, "Con." iii. 265.
Yet they shall fall by the sword - They shall not be immediately nor always successful. Their final triumph would be only after many of them had fallen in battle, or been made captives. Matrathins, the father of Judas Maccabeus, who began the opposition to Antiochus (1 Macc. 2:1), having summoned to his standard as many as he could induce to follow him, retired for security to the mountains. He was pursued, and refusing to fight on the Sabbath, his enemies came upon him, and killed many of his followers, 1 Macc. 2:14-37. The author of the book of Maccabees (1 Macc. 2:38) says of this: "So they rose up against them in battle on the sabbath, and they slew them, with their wives and children, and their cattle, to the number of a thousand people."
And by flame - By fire. That is, probably, their dwellings would be fired, and they would perish in the flames, or in caves where they fled for shelter, or by being cast into heated caldrons of brass. See 2 Macc. 6:11: "And others that had run together into caves near by" (when Antiochus endeavored to enforce on them the observance of pagan laws and customs), "to keep the sabbath-day secretly, being discovered to Philip, were all burnt together, because they made a conscience to help themselves for the honor of the most sacred day." 2 Macc. 7:3-5: "Then the king, being in a rage, commanded pans and caldrons to be made hot: which immediately being heated, he commanded to cut out the tongue of him that spake first, and to cut off the utmost parts of his body, the rest of his brethren and his mother looking on. Now when he was thus maimed in all his members, he commanded him, being yet alive, to be brought to the fire, and to be fried in the pan," etc.
By captivity - 1 Macc. 1:32: "But the women and children took they captive." See also 2 Macc. 5:24.
And by spoil - By plunder, to wit, of the temple and city. See 1 Macc. 1:20-24.
Many days - Hebrew, "days." The time is not specified, but the idea is that it would be for a considerable period. Josephus says it was three years. - "Ant." b. xii. ch. vii. Sections 6, 7; 1 Macc. 1:59; 4:54; 2 Macc. 10:1-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: understand: Dan 12:3, Dan 12:4, Dan 12:10; Isa 32:3, Isa 32:4; Zac 8:20-23; Mal 2:7; Mat 13:11, Mat 13:51, Mat 13:52, Mat 28:20; Luk 24:44-47; Act 4:2-4, Act 11:26, Act 14:21; Ti2 2:24, Ti2 2:25
yet: Mat 10:21, Mat 20:23, Mat 24:9; Joh 16:2; Act 12:2, Act 12:3; Co1 4:9; Ti2 1:12, Ti2 4:6; Heb 11:34; Rev 1:9, Rev 2:13, Rev 6:9, Rev 7:14, Rev 13:7-10, Rev 17:6
Geneva 1599
11:33 And they that understand among the (n) people shall instruct many: (o) yet they shall fall by the sword, and by flame, by captivity, and by spoil, [many] days.
(n) Those that remain constant among the people will teach others by their example, and edify many in the true religion.
(o) By which he exhorts the godly to constancy, even though they should perish a thousand times, and even though their miseries endure ever so long.
John Gill
11:33 And they that understand among the people shall instruct many,.... Such as had a better understanding of divine things than others, had more light and knowledge in the sacred Scriptures, in the law of God, and in his mind and will, and were capable of teaching others; and such as these the Lord raises up among his people in the worst of times, in the times of the greatest apostasy and declension; and these are enabled to perform their duty, to instruct the people in theirs, teach them what they should do, and how they should behave; exhort them to retain the doctrines and ordinances of their holy religion, and not embrace the doctrines and inventions of men, will worship, superstition, and idolatry; and so they instructed the ignorant, strengthened the weak, and established the wavering; such were Mattathias the priest of Modin, and Eleazar, one of the chief scribes, in the Apocrypha:
"In those days arose Mattathias the son of John, the son of Simeon, a priest of the sons of Joarib, from Jerusalem, and dwelt in Modin.'' (1 Maccabees 2:1)
"Eleazar, one of the principal scribes, an aged man, and of a well favoured countenance, was constrained to open his mouth, and to eat swine's flesh.'' (2 Maccabees 6:18)
Auk applies this to the times of the apostles, who he thinks are here meant; so Sir Isaac Newton:
yet they shall fall by the sword; by the sword of Antiochus and his soldiers; as multitudes of the Jews did, even both the instructors and the instructed, who would not comply with his orders:
and by flame; some were burnt alive in caves, where they fled for shelter; and others as the mother and her seven sons, were cast into heated caldrons of brass; in the Apocrypha:
"And others, that had run together into caves near by, to keep the sabbath day secretly, being discovered by Philip, were all burnt together, because they made a conscience to help themselves for the honour of the most sacred day.'' (2 Maccabees 6:11)
"3 Then the king, being in a rage, commanded pans and caldrons to be made hot: 4 Which forthwith being heated, he commanded to cut out the tongue of him that spake first, and to cut off the utmost parts of his body, the rest of his brethren and his mother looking on. 5 Now when he was thus maimed in all his members, he commanded him being yet alive to be brought to the fire, and to be fried in the pan: and as the vapour of the pan was for a good space dispersed, they exhorted one another with the mother to die manfully, saying thus,'' (2 Maccabees 7)
by captivity; so it is expressly said of Antiochus, that he carried captive women and children and at another time ordered the women and children to be sold for slaves, in the Apocrypha:
"Insomuch that the inhabitants of Jerusalem fled because of them: whereupon the city was made an habitation of strangers, and became strange to those that were born in her; and her own children left her.'' (1 Maccabees 1:38)
"He sent also that detestable ringleader Apollonius with an army of two and twenty thousand, commanding him to slay all those that were in their best age, and to sell the women and the younger sort:'' (2 Maccabees 5:24)
and by spoil many days; being plundered of their substance, their houses rifled, and their goods carried away; and this distress lasted "days", a short time only; Josephus (k) reckons it at three years and a half. All this Cocceius interprets of the persecutions of the Christians by the Romans; and likewise Sir Isaac Newton.
(k) De Bello Jud. l. 1. c. 1. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
11:33 they that understand--who know and keep the truth of God (Is 11:2).
instruct many--in their duty to God and the law, not to apostatize.
yet they shall fall--as Eleazar (2 Maccabees 6:18, &c.). They shall be sorely persecuted, even to death (Heb 11:35-37; 2 Maccabees 6, 7). Their enemies took advantage of the Sabbath to slay them on the day when they would not fight. TREGELLES thinks, from comparison with Dan 11:35, it is the people who "fall," not those of understanding. But Dan 11:35 makes the latter "fall," not an unmeaning repetition; in Dan 11:33 they fall (die) by persecution; in Dan 11:35 they fall (spiritually) for a time by their own weakness.
flame--in caves, whither they had retired to keep the Sabbath. Antiochus caused some to be roasted alive (2 Maccabees 7:3-5).
many days--rather, "certain days," as in Dan 8:27. JOSEPHUS [Antiquities, 12:7.6,7] tells us the persecution lasted for three years (1 Maccabees 1:59; 4:54; 2 Maccabees 10:1-7).
11:3411:34: Եւ ՚ի տկարանալ նոցա՝ օգնականութիւն ինչ սակա՛ւ գտցեն. եւ յաւելցին ՚ի նոսա բազումք գայթագղութեամբք։
34 Եւ երբ նրանք տկարանան, փոքր-ինչ օգնութիւն պիտի գտնեն, շատերը պիտի միանան նրանց իրենց գայթակղութիւններով:
34 Ու շատերը շողոքորթութիւններով անոնց պիտի յարին։
Եւ ի տկարանալ նոցա` օգնականութիւն ինչ սակաւ գտցեն, եւ յաւելցին ի նոսա բազումք [219]գայթակղութեամբք:

11:34: Եւ ՚ի տկարանալ նոցա՝ օգնականութիւն ինչ սակա՛ւ գտցեն. եւ յաւելցին ՚ի նոսա բազումք գայթագղութեամբք։
34 Եւ երբ նրանք տկարանան, փոքր-ինչ օգնութիւն պիտի գտնեն, շատերը պիտի միանան նրանց իրենց գայթակղութիւններով:
34 Ու շատերը շողոքորթութիւններով անոնց պիտի յարին։
zohrab-1805▾ eastern-1994▾ western am▾
11:3411:34 и во время страдания своего будут иметь некоторую помощь, и многие присоединятся к ним, но притворно.
11:34 καὶ και and; even ὅταν οταν when; once συντρίβωνται συντριβω fracture; smash συνάξουσιν συναγω gather ἰσχὺν ισχυς force βραχεῖαν βραχυς little καὶ και and; even ἐπισυναχθήσονται επισυναγω gather together; bring in ἐπ᾿ επι in; on αὐτοὺς αυτος he; him πολλοὶ πολυς much; many ἐπὶ επι in; on πόλεως πολις city καὶ και and; even πολλοὶ πολυς much; many ὡς ως.1 as; how ἐν εν in κληροδοσίᾳ κληροδοσια distribution of land; heritage
11:34 וּ û וְ and בְ vᵊ בְּ in הִכָּ֣שְׁלָ֔ם hikkˈāšᵊlˈām כשׁל stumble יֵעָזְר֖וּ yēʕāzᵊrˌû עזר help עֵ֣זֶר ʕˈēzer עֵזֶר help, helper מְעָ֑ט mᵊʕˈāṭ מְעַט little וְ wᵊ וְ and נִלְו֧וּ nilwˈû לוה accompany עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon רַבִּ֖ים rabbˌîm רַב much בַּ ba בְּ in חֲלַקְלַקֹּֽות׃ ḥᵃlaqlaqqˈôṯ חֲלַקְלַקֹּות smoothness
11:34. cumque corruerint sublevabuntur auxilio parvulo et adplicabuntur eis plurimi fraudulenterAnd when they shall have fallen, they shall be relieved with a small help: and many shall be joined to them deceitfully.
34. Now when they shall fall, they shall be holpen with a little help: but many shall join themselves unto them with flatteries.
11:34. And when they have fallen, they will be supported with a little help, but many will apply to them deceitfully.
11:34. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries.
Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries:

11:34 и во время страдания своего будут иметь некоторую помощь, и многие присоединятся к ним, но притворно.
11:34
καὶ και and; even
ὅταν οταν when; once
συντρίβωνται συντριβω fracture; smash
συνάξουσιν συναγω gather
ἰσχὺν ισχυς force
βραχεῖαν βραχυς little
καὶ και and; even
ἐπισυναχθήσονται επισυναγω gather together; bring in
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
πολλοὶ πολυς much; many
ἐπὶ επι in; on
πόλεως πολις city
καὶ και and; even
πολλοὶ πολυς much; many
ὡς ως.1 as; how
ἐν εν in
κληροδοσίᾳ κληροδοσια distribution of land; heritage
11:34
וּ û וְ and
בְ vᵊ בְּ in
הִכָּ֣שְׁלָ֔ם hikkˈāšᵊlˈām כשׁל stumble
יֵעָזְר֖וּ yēʕāzᵊrˌû עזר help
עֵ֣זֶר ʕˈēzer עֵזֶר help, helper
מְעָ֑ט mᵊʕˈāṭ מְעַט little
וְ wᵊ וְ and
נִלְו֧וּ nilwˈû לוה accompany
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
רַבִּ֖ים rabbˌîm רַב much
בַּ ba בְּ in
חֲלַקְלַקֹּֽות׃ ḥᵃlaqlaqqˈôṯ חֲלַקְלַקֹּות smoothness
11:34. cumque corruerint sublevabuntur auxilio parvulo et adplicabuntur eis plurimi fraudulenter
And when they shall have fallen, they shall be relieved with a small help: and many shall be joined to them deceitfully.
11:34. And when they have fallen, they will be supported with a little help, but many will apply to them deceitfully.
11:34. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:34: 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.
Albert Barnes: Notes on the Bible - 1834
11:34: Now when they shall fall, they shall be holpen with a little help - By small accessions to their forces. The armies of the Maccabees were never "very" numerous; but the idea here is, that when they should be persecuted, there would be accessions to their forces, so that they would be able to prosecute the war. At first the numbers were very few who took up arms, and undertook to defend the institutions of religion, but their numbers increased until they were finally victorious. Those who first banded together, when the calamities came upon the nation, were Mattathias and his few followers, and this is the little help that is here referred to. See 1 Macc. 2.
But many shall cleave to them - As was the case under Judas Maccabeus, when the forces were so far increased as to be able to contend successfully with Antiochus.
With flatteries - Perhaps with flattering hopes of spoil or honor; that is, that they would not unite sincerely with the defenders of the true religion, but would be actuated by prospect of plunder or reward. For the meaning of the word, see the notes at Dan 11:21. The sense here is not that Judas would flatter them, or would secure their cooperation by flatteries, but that this would be what they would propose to their own minds, and what would influence them. Compare 1 Macc. 5:55-57: "Now what time as Judas and Jonathan were in the land of Galaad, and Simon his brother in Galilee before Ptolemais, Joseph the son of Zacharias, and Azarias, captains of the garrisons, heard of the valiant acts and warlike deeds which they had done. Wherefore they said, Let us also get us a name, and go fight against the pagan round about us." Compare 2 Macc. 12:40; 13:21. There can be no doubt that many might join them from these motives. Such an event would be likely to occur anywhere, when one was successful, and where there was a prospect of spoils or of fame in uniting with a victorious leader of an amy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:34: they shall be: Rev 12:2-6, Rev 12:13-17, Rev 13:1-4
cleave: Mat 7:15; Act 20:29, Act 20:30; Rom 16:18; Co2 11:13-15; Gal 2:4; Ti1 4:1, Ti1 4:2; Ti2 3:1-7, Ti2 4:3; Tit 1:11; Pe2 2:1-3, Pe2 2:18, Pe2 2:19; Jo1 2:18, Jo1 2:19, Jo1 4:1, Jo1 4:5; Jo2 1:7; Jde 1:4; Rev 2:20, Rev 13:11-14
Geneva 1599
11:34 Now when they shall fall, they shall be holpen with a (p) little help: but many shall cleave to them (q) with flatteries.
(p) As God will not leave his Church destitute, yet he will not deliver it all at once, but help in such a way that they may still seem to fight under the cross, as he did in the time of the Maccabees, of which he here prophesies.
(q) That is, there will even be among this small number many hypocrites.
John Gill
11:34 Now when they shall fall, they shall be holpen with a little help,.... When the Jews shall be thus harassed and distressed by Antiochus and his armies, to the ruin of many, by the several sorts of punishments inflicted on them; they should be helped and eased a little by Mattathias, a priest of Modin, and his five sons, commonly called the Maccabees; Porphyry himself interprets this of Mattathias: the help and assistance which he and his sons gave to the Jews was but "little"; if we consider they were persons of a small figure, began with a handful of men, and could do but little, especially at first; and though great exploits were done by them, considering their number and strength, yet they were not able to restore the land to its former glory and liberty; nor did this help of theirs last long, but the enemy returned with great fierceness and cruelty, and sadly afflicted the people of the Jews. Cocceius understands this of the help the Christians had under Constantius Chlorus, and Constantine the great; and so does Sir Isaac Newton, who agrees with him in interpreting this and the preceding verse: he interprets "arms", in Dan 11:31, of the Romans, and so Jacchiades; and makes this to be the beginning of the fourth kingdom that should "stand", "after him"; that is, after Antiochus; so the particle, he observes, is used in Dan 11:8, and it must be owned this is the sense in which it is sometimes used, of which Noldius (l) has given instances: and this seems to agree with the thread of history, and introduces the Romans, who must have a place in this prophecy, in a very proper manner; and carries on the account of things, through the times of Christ, his apostles, the first ages of Christianity under persecution, until the rise of antichrist, Dan 11:36 and throws light upon the text in Mt 24:15, the language of which seems best to agree with Dan 11:31, and, if so, must respect something to be done, not in the times of Antiochus, but after the times of Christ.
But many shall cleave to them with flatteries; seeing Mattathias and his sons succeed, some of those, who had been apostates from their religion, or not heartily friends to it, joined them, but not sincerely; pretended to be on their side, and commended their bravery and courage; and being ambitious of honour and fame, took with them, in order to share the glory of their actions; such were Joseph the son of Zachariah, and Azarias, in the Apocrypha:
"56 Joseph the son of Zacharias, and Azarias, captains of the garrisons, heard of the valiant acts and warlike deeds which they had done. 57 Wherefore they said, Let us also get us a name, and go fight against the heathen that are round about us.'' (1 Maccabees 5)
and those under whose clothes were found idols, or what belonged to them, at Jamnia, when they were slain, in the Apocrypha:
"Now under the coats of everyone that was slain they found things consecrated to the idols of the Jamnites, which is forbidden the Jews by the law. Then every man saw that this was the cause wherefore they were slain.'' (2 Maccabees 12:40)
and Rhodocus, a soldier of the Jewish army, who betrayed their secrets, in the Apocrypha:
"But Rhodocus, who was in the Jews' host, disclosed the secrets to the enemies; therefore he was sought out, and when they had gotten him, they put him in prison.'' (2 Maccabees 13:21)
Cocceius applies this to antichrist and his followers pretending to be for Christ and his church, but were not.
(l) Concord. Part. Ebr. p. 557.
Robert Jamieson, A. R. Fausset and David Brown
11:34 a little help--The liberty obtained by the Maccabean heroes for the Jews was of but short duration. They soon fell under the Romans and Herodians, and ever since every attempt to free them from Gentile rule has only aggravated their sad lot. The period of the world times (Gentile rule) is the period of depression of the theocracy, extending from the exile to the millennium [ROOS]. The more immediate reference seems to be, the forces of Mattathias and his five sons were originally few (1 Maccabees 2:1-5).
many shall cleave to them--as was the case under Judas Maccabeus, who was thus able successfully to resist Antiochus.
with flatteries--Those who had deserted the Jewish cause in persecution, now, when success attended the Jewish arms, joined the Maccabean standard, for example, Joseph, the son of Zecharias, Azarias, &c. (1 Maccabees 5:55-57; 2 Maccabees 12:40; 13:21). MAURER explains it, of those who through fear of the Maccabees' severity against apostates joined them, though ready, if it suited their purpose, to desert them (1 Maccabees 2:44; 3:58).
11:3511:35: Եւ ՚ի հանճարեղացն տկարասցին ՚ի փորձել զնոսա եւ ընտրել, եւ յայտնել մինչեւ ՚ի վախճան ժամանակի. զի տակաւին ժամանա՛կ է.
35 Խոհուն մարդկանցից ոմանք պիտի տկարանան նրանց փորձելու եւ ընտրելու համար, եւ յայտնելու նրանց, որ այդպէս պիտի լինի մինչեւ ժամանակի վախճանը, որովհետեւ տակաւին ժամանակ կայ: Թագաւորը պիտի անի, ինչ որ կամենում է,
35 Խելացիներէն ոմանք այս բաներուն պիտի հանդիպին, որպէս զի մինչեւ վերջին ժամանակը զանոնք փորձէ, մաքրէ ու ճերմկցնէ. քանզի անիկա տակաւին որոշ ժամանակ մը պիտի տեւէ։
Եւ ի հանճարեղացն տկարասցին ի փորձել զնոսա եւ [220]ընտրել, եւ յայտնել մինչեւ ի վախճան ժամանակի. զի տակաւին [221]ժամանակ է:

11:35: Եւ ՚ի հանճարեղացն տկարասցին ՚ի փորձել զնոսա եւ ընտրել, եւ յայտնել մինչեւ ՚ի վախճան ժամանակի. զի տակաւին ժամանա՛կ է.
35 Խոհուն մարդկանցից ոմանք պիտի տկարանան նրանց փորձելու եւ ընտրելու համար, եւ յայտնելու նրանց, որ այդպէս պիտի լինի մինչեւ ժամանակի վախճանը, որովհետեւ տակաւին ժամանակ կայ: Թագաւորը պիտի անի, ինչ որ կամենում է,
35 Խելացիներէն ոմանք այս բաներուն պիտի հանդիպին, որպէս զի մինչեւ վերջին ժամանակը զանոնք փորձէ, մաքրէ ու ճերմկցնէ. քանզի անիկա տակաւին որոշ ժամանակ մը պիտի տեւէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3511:35 Пострадают некоторые и из разумных для испытания их, очищения и для убеления к последнему времени; ибо есть еще время до срока.
11:35 καὶ και and; even ἐκ εκ from; out of τῶν ο the συνιέντων συνιημι comprehend διανοηθήσονται διανοεομαι into; for τὸ ο the καθαρίσαι καθαριζω cleanse ἑαυτοὺς εαυτου of himself; his own καὶ και and; even εἰς εις into; for τὸ ο the ἐκλεγῆναι εκλεγω select; choose καὶ και and; even εἰς εις into; for τὸ ο the καθαρισθῆναι καθαριζω cleanse ἕως εως till; until καιροῦ καιρος season; opportunity συντελείας συντελεια consummation ἔτι ετι yet; still γὰρ γαρ for καιρὸς καιρος season; opportunity εἰς εις into; for ὥρας ωρα hour
11:35 וּ û וְ and מִן־ min- מִן from הַ ha הַ the מַּשְׂכִּילִ֣ים mmaśkîlˈîm שׂכל prosper יִכָּֽשְׁל֗וּ yikkˈāšᵊlˈû כשׁל stumble לִ li לְ to צְרֹ֥וף ṣᵊrˌôf צרף melt בָּהֶ֛ם bāhˈem בְּ in וּ û וְ and לְ lᵊ לְ to בָרֵ֥ר vārˌēr ברר purge וְ wᵊ וְ and לַ la לְ to לְבֵּ֖ן lᵊbbˌēn לבן be white עַד־ ʕaḏ- עַד unto עֵ֣ת ʕˈēṯ עֵת time קֵ֑ץ qˈēṣ קֵץ end כִּי־ kî- כִּי that עֹ֖וד ʕˌôḏ עֹוד duration לַ la לְ to † הַ the מֹּועֵֽד׃ mmôʕˈēḏ מֹועֵד appointment
11:35. et de eruditis ruent ut conflentur et eligantur et dealbentur usque ad tempus praefinitum quia adhuc aliud tempus eritAnd some of thelearned shall fall, that they may be tried, and may be chosen, and made white, even to the appointed time: because yet there shall be another time.
35. 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.
11:35. And some of the learned will be ruined, that they may be kindled and chosen and purified, up to the predetermined time, because there will be still another time.
11:35. And [some] of them of understanding shall fall, to try them, and to purge, and to make [them] white, [even] to the time of the end: because [it is] yet for a time appointed.
And [some] of them of understanding shall fall, to try them, and to purge, and to make [them] white, [even] to the time of the end: because [it is] yet for a time appointed:

11:35 Пострадают некоторые и из разумных для испытания их, очищения и для убеления к последнему времени; ибо есть еще время до срока.
11:35
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
συνιέντων συνιημι comprehend
διανοηθήσονται διανοεομαι into; for
τὸ ο the
καθαρίσαι καθαριζω cleanse
ἑαυτοὺς εαυτου of himself; his own
καὶ και and; even
εἰς εις into; for
τὸ ο the
ἐκλεγῆναι εκλεγω select; choose
καὶ και and; even
εἰς εις into; for
τὸ ο the
καθαρισθῆναι καθαριζω cleanse
ἕως εως till; until
καιροῦ καιρος season; opportunity
συντελείας συντελεια consummation
ἔτι ετι yet; still
γὰρ γαρ for
καιρὸς καιρος season; opportunity
εἰς εις into; for
ὥρας ωρα hour
11:35
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
מַּשְׂכִּילִ֣ים mmaśkîlˈîm שׂכל prosper
יִכָּֽשְׁל֗וּ yikkˈāšᵊlˈû כשׁל stumble
לִ li לְ to
צְרֹ֥וף ṣᵊrˌôf צרף melt
בָּהֶ֛ם bāhˈem בְּ in
וּ û וְ and
לְ lᵊ לְ to
בָרֵ֥ר vārˌēr ברר purge
וְ wᵊ וְ and
לַ la לְ to
לְבֵּ֖ן lᵊbbˌēn לבן be white
עַד־ ʕaḏ- עַד unto
עֵ֣ת ʕˈēṯ עֵת time
קֵ֑ץ qˈēṣ קֵץ end
כִּי־ kî- כִּי that
עֹ֖וד ʕˌôḏ עֹוד duration
לַ la לְ to
הַ the
מֹּועֵֽד׃ mmôʕˈēḏ מֹועֵד appointment
11:35. et de eruditis ruent ut conflentur et eligantur et dealbentur usque ad tempus praefinitum quia adhuc aliud tempus erit
And some of thelearned shall fall, that they may be tried, and may be chosen, and made white, even to the appointed time: because yet there shall be another time.
11:35. And some of the learned will be ruined, that they may be kindled and chosen and purified, up to the predetermined time, because there will be still another time.
11:35. And [some] of them of understanding shall fall, to try them, and to purge, and to make [them] white, [even] to the time of the end: because [it is] yet for a time appointed.
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Adam Clarke: Commentary on the Bible - 1831
11:35: 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?
Albert Barnes: Notes on the Bible - 1834
11:35: And some of them understanding shall fall - Some of those who have a correct understanding of religion, and who have joined the army from pure motives. The idea seems to be that on some occasion they would meet with a temporary defeat, in order that the sincerity of the others might be tested, or that it might be seen who adhered to the cause from principle, and who from selfish purposes. If they should not always be successful; if they should be temporarily defeated; if some of the most eminent among them should fall among the slain; and if the cause should at any time look dark, this would serve to try the sin cerity of the remainder of the army, and would be likely to "thin it off" of those who had joined it only from mercenary motives.
To try them - Margin, "or, by them." So the Hebrew - בהם bâ hem. The meaning perhaps is, that it would be "by" them, as it were, that the army would be tried. As they would fall in battle, and as the cause would seem to be doubtful, this would test the fidelity of others. The word "try" here (צרף tsâ raph) means, properly, "to melt, to smelt" - as metals; then to prove anyone; and then to purify.
And to purge - To purify; to test the army and to make it pure.
And to make them white - To wit, by thus allowing those who had joined the army from mercenary motives to withdraw. Compare 2 Macc. 12:39-41.
Even to the time of the end - The end of the war or the conflict. There would be an end of these persecutions and trials, and this process had reference to that, or tended to bring it about. The act of freeing the army from false friends - from those who had joined it from mercenary motives, would have a tendency to accomplish the result in the best way possible, and in the speediest manner.
Because it is yet for a time appointed - See the notes at Dan 11:27. This seems to be designed for an assurance that the calamity would come to an end, or that there was a limit beyond which it could not pass. Thus it would be an encouragement to those who were engaged in the struggle, for they would see that success must ultimately crown their labors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:35: some: Dan 11:33, Dan 8:10; Mat 16:17, Mat 26:56, Mat 26:69-75; Joh 20:25; Act 13:13, Act 15:37-39
to try: Dan 12:10; Deu 8:2, Deu 8:3, Deu 8:16; Ch2 32:31; Pro 17:3; Zac 13:9; Mal 3:2-4, Mal 4:1-3; Jam 1:2; Pe1 1:6, Pe1 1:7; Rev 2:10
them: or, by them
even: Dan 11:29, Dan 11:40, Dan 8:17, Dan 8:19, Dan 9:27, Dan 10:1, Dan 12:4, Dan 12:11; Hab 2:3; Rev 14:15, Rev 17:17
Geneva 1599
11:35 And [some] of them (r) of understanding shall fall, to try them, and to purge, and to make [them] white, [even] to the time of the end: because [it is] yet for a time appointed.
(r) That is, of those that fear God and will lose their life for the defence of true religion. Signifying also that the Church must continually be tried and purged, and ought to look for one persecution after another: for God has appointed the time, and therefore we must obey.
John Gill
11:35 And some of them of understanding shall fall,.... Not into sin, or from the religion they profess; and the doctrines they have an understanding of, and have instructed others in; but into distresses and calamities for their steadfast adherence to the word, worship, and ordinances of God:
to try them, and purge and make them white; to try their faith, patience, and other graces, and whether they would hold fast their profession, and persevere in the good ways of God; and to purge and separate them from others, that were like chaff, hypocrites, that so they might be manifest, both the one and the other; and these good men appear to be sincere and upright: moreover, the best of men have their dross, and chaff, and spots, to be removed from them; and this is one way of doing it, even by afflictions: the allusion, in the first word, is to the melting, purifying, and refining of metals, gold and silver; the second to the winnowing of a grain floor, and separating the chaff from the wheat; and the third to the cleansing and whitening of cloths, and taking the spots out of them by the fuller. Afflictions are the furnace in which the Lord refines and purifies his people; the fan with which he purges his floor; and the fuller's soap with which he makes his people white; by all this the iniquity of Jacob is purged, and the fruit of it is to take away sin, Is 27:9, so that afflictions are not hurtful, but beneficial to the saints, even those more violent ones, severe persecutions.
Even to the time of the end; because it is yet for a time appointed; these distresses, calamities, and persecutions, would have an end, and the time for it was appointed of God; as yet it was not come, but quickly would, and then an end would be put to the third or Grecian monarchy; a hint of the Roman power over that being given, Dan 11:30, hence we have no further account of Antiochus or his sons. Very remarkable are the words of Aemilius Sara (m),
"the Assyrians first were possessors of monarchy; then the Medes; afterwards the Persians; then the Macedonians; from that time the kings, Philip and Antiochus, who sprung from the Macedonians, being conquered, not long after Carthage was subdued, the supreme power of empire came to the Roman people;''
of whom, under one character or another, the following part of the prophecy is chiefly to be understood. So another historian says (n), Antiochus being drove out of Asia, the Romans first set footing there; and another (o) observes, that Antiochus being defeated by L. Cornelius Scipio, he took the name of Asiaticus, because he had conquered Asia; as his brother was called Africanus, from his subduing Africa: wherefore Asia and Africa being now in the hands of the Romans, the supreme power might well be said to be with them; and therefore, henceforward, are only spoken of, and particularly the Roman antichrist.
(m) De annis populi Romani apud Velleii Paterculi Hist. Roman. l. 1. c. 6. (n) "Festi Breviarium, prope initium". (o) Eutropii Hist. Rom. l. 4. So Plutarch. in Vita Scipionis Africani.
Robert Jamieson, A. R. Fausset and David Brown
11:35 to try them--the design of affliction. Image from metals tried with fire.
to purge--Even in the elect there are dregs which need to be purged out (1Pet 1:7). Hence they are allowed to fall for a time; not finally (2Chron 32:31; Lk 22:31). Image from wheat cleared of its chaff by the wind.
make . . . white--image from cloth (Rev_ 7:9).
to . . . time of . . . end--God will not suffer His people to be persecuted without limitation (1Cor 10:13). The godly are to wait patiently for "the end" of "the time" of trial; "for it is (to last) yet for a time appointed" by God.
11:3611:36: եւ արասցէ ըստ կամաց իւրոց։ Եւ բարձրասցի թագաւորն, եւ հպարտասցի ՚ի վերայ ամենայն աստուածոց, եւ ՚ի վերայ Աստուծոյն աստուծոց խօսեսցի ամբարտաւանս. եւ յաջողեսցի մինչեւ վախճանեսցի բարկութիւն, քանզի ՚ի վախճա՛ն լինելոց է[12264]։ [12264] Ոմանք. ՚Ի վերայ ամենայն աստուծոյ... քանզի վախճան լինելոց է։
36 պիտի բարձրանայ եւ մեծամտանայ բոլոր աստուածների նկատմամբ, ամբարտաւան բաներ պիտի բարբառի աստուածների Աստծու մասին, եւ դա պիտի յաջողուի նրան, մինչեւ որ անցնի իր բարկութիւնը, քանի որ պիտի գայ բարկութեան վերջը:
36 «Այն թագաւորը իր ուզածը պիտի ընէ ու զինքը բոլոր աստուածներէն վեր պիտի բարձրացնէ ու պիտի մեծցնէ եւ աստուածներուն Աստուծոյն դէմ սոսկալի բաներ պիտի խօսի ու յաջողութիւն պիտի գտնէ՝ մինչեւ որ բարկութիւնը կատարուի. քանզի նախասահմանուածը պիտի գործադրուի։
Եւ արասցէ ըստ կամաց իւրոց եւ բարձրասցի թագաւորն եւ հպարտասցի ի վերայ ամենայն աստուածոց, եւ ի վերայ Աստուծոյն աստուծոց խօսեսցի [222]ամբարտաւանս. եւ յաջողեսցի մինչեւ վախճանեսցի բարկութիւն, քանզի [223]ի վախճան լինելոց է:

11:36: եւ արասցէ ըստ կամաց իւրոց։ Եւ բարձրասցի թագաւորն, եւ հպարտասցի ՚ի վերայ ամենայն աստուածոց, եւ ՚ի վերայ Աստուծոյն աստուծոց խօսեսցի ամբարտաւանս. եւ յաջողեսցի մինչեւ վախճանեսցի բարկութիւն, քանզի ՚ի վախճա՛ն լինելոց է[12264]։
[12264] Ոմանք. ՚Ի վերայ ամենայն աստուծոյ... քանզի վախճան լինելոց է։
36 պիտի բարձրանայ եւ մեծամտանայ բոլոր աստուածների նկատմամբ, ամբարտաւան բաներ պիտի բարբառի աստուածների Աստծու մասին, եւ դա պիտի յաջողուի նրան, մինչեւ որ անցնի իր բարկութիւնը, քանի որ պիտի գայ բարկութեան վերջը:
36 «Այն թագաւորը իր ուզածը պիտի ընէ ու զինքը բոլոր աստուածներէն վեր պիտի բարձրացնէ ու պիտի մեծցնէ եւ աստուածներուն Աստուծոյն դէմ սոսկալի բաներ պիտի խօսի ու յաջողութիւն պիտի գտնէ՝ մինչեւ որ բարկութիւնը կատարուի. քանզի նախասահմանուածը պիտի գործադրուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:3611:36 И будет поступать царь тот по своему произволу, и вознесется и возвеличится выше всякого божества, и о Боге богов станет говорить хульное и будет иметь успех, доколе не совершится гнев: ибо, что предопределено, то исполнится.
11:36 καὶ και and; even ποιήσει ποιεω do; make κατὰ κατα down; by τὸ ο the θέλημα θελημα determination; will αὐτοῦ αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even παροργισθήσεται παροργιζω enrage; provoke καὶ και and; even ὑψωθήσεται υψοω elevate; lift up ἐπὶ επι in; on πάντα πας all; every θεὸν θεος God καὶ και and; even ἐπὶ επι in; on τὸν ο the θεὸν θεος God τῶν ο the θεῶν θεος God ἔξαλλα εξαλλος talk; speak καὶ και and; even εὐοδωθήσεται ευοδοω prosper ἕως εως till; until ἂν αν perhaps; ever συντελεσθῇ συντελεω consummate; finish ἡ ο the ὀργή οργη passion; temperament εἰς εις into; for αὐτὸν αυτος he; him γὰρ γαρ for συντέλεια συντελεια consummation γίνεται γινομαι happen; become
11:36 וְ wᵊ וְ and עָשָׂ֨ה ʕāśˌā עשׂה make כִ ḵi כְּ as רְצֹונֹ֜ו rᵊṣônˈô רָצֹון pleasure הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and יִתְרֹומֵ֤ם yiṯrômˈēm רום be high וְ wᵊ וְ and יִתְגַּדֵּל֙ yiṯgaddˌēl גדל be strong עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אֵ֔ל ʔˈēl אֵל god וְ wᵊ וְ and עַל֙ ʕˌal עַל upon אֵ֣ל ʔˈēl אֵל god אֵלִ֔ים ʔēlˈîm אֵל god יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak נִפְלָאֹ֑ות niflāʔˈôṯ פלא be miraculous וְ wᵊ וְ and הִצְלִ֨יחַ֙ hiṣlˈîₐḥ צלח be strong עַד־ ʕaḏ- עַד unto כָּ֣לָה kˈālā כלה be complete זַ֔עַם zˈaʕam זַעַם curse כִּ֥י kˌî כִּי that נֶחֱרָצָ֖ה neḥᵉrāṣˌā חרץ cut off נֶעֱשָֽׂתָה׃ neʕᵉśˈāṯā עשׂה make
11:36. et faciet iuxta voluntatem suam rex et elevabitur et magnificabitur adversum omnem deum et adversum Deum deorum loquetur magnifica et diriget donec conpleatur iracundia perpetrata est quippe definitioAnd the king shall do according to his will, and he shall be lifted up, and shall magnify himself against every god: and he shall speak great things against the God of gods, and shall prosper, till the wrath be accomplished. For the determination is made.
36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods: and he shall prosper till the indignation be accomplished; for that which is determined shall be done.
11:36. And the king will act according to his will, and he will be lifted up and will be extolled against every god. And he will speak great things against the God of gods, and he will control, until the passion is completed. Once accomplished, the limit is reached with certainty.
11:36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done:

11:36 И будет поступать царь тот по своему произволу, и вознесется и возвеличится выше всякого божества, и о Боге богов станет говорить хульное и будет иметь успех, доколе не совершится гнев: ибо, что предопределено, то исполнится.
11:36
καὶ και and; even
ποιήσει ποιεω do; make
κατὰ κατα down; by
τὸ ο the
θέλημα θελημα determination; will
αὐτοῦ αυτος he; him
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
παροργισθήσεται παροργιζω enrage; provoke
καὶ και and; even
ὑψωθήσεται υψοω elevate; lift up
ἐπὶ επι in; on
πάντα πας all; every
θεὸν θεος God
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
θεὸν θεος God
τῶν ο the
θεῶν θεος God
ἔξαλλα εξαλλος talk; speak
καὶ και and; even
εὐοδωθήσεται ευοδοω prosper
ἕως εως till; until
ἂν αν perhaps; ever
συντελεσθῇ συντελεω consummate; finish
ο the
ὀργή οργη passion; temperament
εἰς εις into; for
αὐτὸν αυτος he; him
γὰρ γαρ for
συντέλεια συντελεια consummation
γίνεται γινομαι happen; become
11:36
וְ wᵊ וְ and
עָשָׂ֨ה ʕāśˌā עשׂה make
כִ ḵi כְּ as
רְצֹונֹ֜ו rᵊṣônˈô רָצֹון pleasure
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
יִתְרֹומֵ֤ם yiṯrômˈēm רום be high
וְ wᵊ וְ and
יִתְגַּדֵּל֙ yiṯgaddˌēl גדל be strong
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
אֵ֔ל ʔˈēl אֵל god
וְ wᵊ וְ and
עַל֙ ʕˌal עַל upon
אֵ֣ל ʔˈēl אֵל god
אֵלִ֔ים ʔēlˈîm אֵל god
יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak
נִפְלָאֹ֑ות niflāʔˈôṯ פלא be miraculous
וְ wᵊ וְ and
הִצְלִ֨יחַ֙ hiṣlˈîₐḥ צלח be strong
עַד־ ʕaḏ- עַד unto
כָּ֣לָה kˈālā כלה be complete
זַ֔עַם zˈaʕam זַעַם curse
כִּ֥י kˌî כִּי that
נֶחֱרָצָ֖ה neḥᵉrāṣˌā חרץ cut off
נֶעֱשָֽׂתָה׃ neʕᵉśˈāṯā עשׂה make
11:36. et faciet iuxta voluntatem suam rex et elevabitur et magnificabitur adversum omnem deum et adversum Deum deorum loquetur magnifica et diriget donec conpleatur iracundia perpetrata est quippe definitio
And the king shall do according to his will, and he shall be lifted up, and shall magnify himself against every god: and he shall speak great things against the God of gods, and shall prosper, till the wrath be accomplished. For the determination is made.
11:36. And the king will act according to his will, and he will be lifted up and will be extolled against every god. And he will speak great things against the God of gods, and he will control, until the passion is completed. Once accomplished, the limit is reached with certainty.
11:36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36. В преследовании Иудеев Антиох дошел до такого высокомерия и гордости, что считал себя выше всякого божества: хулил "Бога богов", считая себя равным Ему, презирал и "богов отцов своих"; только "бога крепостей" - Юпитера Олимпийского он поставил в храме иерусалимском, укрепив самую крепость - столицу Иудейскую и посвятив "богу" и самый храм; только этого бога, "которого не знали отцы его" и с культом которого он познакомился в Риме, он чествовал, принося ему богатые дары и награждая почестями, славою и властью тех, которые "признавали" и почитали уважаемого им бога (1: Мак 2:18).
Adam Clarke: Commentary on the Bible - 1831
11:36: 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, etc., etc. 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, etc. 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 Dan 8:19, the last end of the indignation; and Dan 9:27, the consummation; and means the end or consummation of God's indignation against the Jews. And this seems more clearly expressed, Dan 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.
Albert Barnes: Notes on the Bible - 1834
11:36: And the king shall do according to his will - Shall be absolute and supreme, and shall accomplish his purposes. This refers, it seems to me, beyond question, to Antiochus Epiphanes, and was exactly fulfilled in him. He accomplished his purposes in regard to the city and temple in the most arbitrary manner, and was, in every respect, an absolute despot. It should be said, however, here, that most Christian interpreters suppose that the allusion here to Antiochus ceases, and that henceforward, it refers to Antichrist. So Jerome, Gill, Bp. Newton, and others; and so Jerome says many of the Jews understood it. The only reason alleged for this is, that there are things affirmed here of the "king" which could not be true of Antiochus. But, in opposition to this, it may be observed
(a) that the allusion in the pRev_ious verses is undoubtedly to Antiochus Epiphanes.
(b) There is no indication of any "change," for the prophetic narrative seems to proceed as if the allusion to the same person continued.
(c) The word "king" is not a word to be applied to Antichrist, it being nowhere used of him.
(d) Such a transition, without anymore decided marks of it, would not be in accordance with the usual method in the prophetic writings, leaving a plain prediction in the very midst of the description, and passing on at once to a representation of one who would arise after many hundreds of years, and of whom the former could be considered as in no way the type. The most obvious and honest way, therefore, of interpreting this is, to refer it to Antiochus, and perhaps we shall find that the difficulty of applying it to him is not insuperable.
And he shall exalt himself - No one can doubt that this will agree with Antiochus Epiphanes - a proud, haughty, absolute, and stern monarch, the purpose of whose reign was to exalt himself, and to extend the limits of his empire.
And magnify himself above every god - That is, by directing what gods should or should not be worshipped; attempting to displace the claim of all those who were worshipped as gods at his pleasure, and establishing the worship of other gods in their place. Thus he assumed the right to determine what god should be worshipped in Jerusalem, abolishing the worship of Jehovah, and setting up that of Jupiter Olympius in the stead; and so throughout his whole dominion, by a proclamation, he forbade the worship of any god but his, 1 Macc. 1:44-51; Jos. Ant. b. xii. ch. v. Section 4, 5. One who assumes or claims the right to forbid the adoration of any particular god, and to order divine homage to be rendered to anyone which he chooses, exalts himself above the gods, as he in this way denies the right which they must be supposed to claim to prescribe their own worship.
And shall speak marvelous things - The Hebrew word נפלאות nı̂ pelâ'ô th would properly denote things wonderful, or fitted to excite astonishment; things that are unusual and extraordinary: and the meaning here is, that the things spoken would be so impious and atrocious - so amazing and wonderful for their wickedness, as to produce amazement.
Against the God of gods - The true God, Jehovah; he is supreme, and is superior to all that is called God, or that is worshipped as such. Nothing could be better descriptive of Antiochus than this; nothing was ever more strikingly fulfilled than this was in him.
And shall prosper until the indignation be accomplished - Referring still to the fact that there was an appointed time during which this was to continue. That time might well be called a time of "indignation," for the Lord seemed to be angry against his temple and people, and suffered this pagan king to pour out his wrath without measure against the temple, the city, and the whole land.
For that that is determined shall be done - What is purposed in regard to the city and temple, and to all other things, must be accomplished. Compare Dan 10:21. The angel here states a general truth - that all that God has ordained will come to pass. The application of this truth here is, that the series of events must be suffered to run on, and that it could not be expected that they would be arrested until all that had been determined in the Divine mind should be effected. They who would suffer, therefore, in those times must wait with patience until the Divine purposes should be brought about, and when the period should arrive, the calamities would cease.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:36: do: Dan 11:16, Dan 8:4; Joh 5:30, Joh 6:38
and he: The preceding verses (from Dan 11:31) relate to the Romans, who not only destroyed the city and temple of Jerusalem, and crucified the Messiah, but during almost 300 years sought by every means to extirpate Christianity. The conversion of Constantine, though it stopped the rage of persecution, gave but little help to true religion. The power first exercised by the emperors, in calling and influencing ecclesiastical councils, gradually passed into the hands of the clergy; and the bishop and church of Rome at last carried it to an enormous length, magnifying themselves above every god.
exalt: Dan 7:8, Dan 7:20, Dan 7:25; Isa 14:13; Th2 2:4; Rev 13:5, Rev 17:3
speak: Dan 8:11, Dan 8:24, Dan 8:25
the God: Dan 2:47; Deu 10:17; Jos 22:22; Psa 136:2
till: Dan 7:20-25, Dan 8:19, Dan 12:7, Dan 12:11-13; Rev 11:2, Rev 11:3, Rev 12:14, Rev 13:5
for: Dan 4:35, Dan 9:26; Job 23:13, Job 23:14; Psa 33:10; Pro 19:21; Isa 46:10; Act 4:28; Rev 10:7, Rev 17:17
Carl Friedrich Keil and Franz Delitzsch
11:36
The Hostile King Exalting Himself above All Divine and Human Ordinances at the Time of the End - Dan 11:36-39
This exaltation of the king is here introduced by the formula כרצנו ועשׂה, which expresses the self-will and the irresistible might of his proceeding; cf. Dan 3:16 and Dan 8:4 - "a feature common to Antiochus and Antichrist" (Klief.). He shall raise himself above every god, not merely "subjectively in his lofty imagination" (Hitzig), but also by his actions. כּל־אל, every god, not merely the God of Israel, but also the gods of the heathen. This does not agree with Antiochus. The ἰσόθεα φρονεῖν ὑπερηφανῶς which is said of him, 2 Macc. 9:12, is not an exalting of himself above every god. "Antiochus was not an ἄθεος; he even wished to render the worship of Zeus universal; and that he once spoiled the temple does not imply his raising himself above every god" (Klief.). Of Antiochus much rather, as is said by Livy (41:20), in duabus tamen magnis honestisque rebus fere regius erat animus, in urbium donis et deorum cultu. On the contrary, these words before us are expressly referred to Antichrist, Th2 2:4.
Yet further, in his arrogance he shall speak נפּלאות, wonderful, i.e., impious and astonishing things, against the God of gods, i.e., the true God. This clause expounds and strengthens the מלּל רברבן (speaking great things), which is said of the enemy at the time of the end, Dan 7:8, Dan 7:11, Dan 7:20. In this he will prosper, but only till the anger of God against His people (זעם as Dan 8:19) shall be accomplished. Regarding כלה see at Dan 9:27. This anger of God is irrevocably determined (נחרצה), that His people may be wholly purified for the consummation of His kingdom in glory. The perf. נעשׂתה does not stand for the imperf. because it is decreed, but in its proper meaning, according to which it represents the matter as finished, settled. Here it accordingly means: "for that which is irrevocably decreed is accomplished, is not to be recalled, but must be done."
Geneva 1599
11:36 And the (s) king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation (t) be accomplished: for that that is determined shall be done.
(s) Because the angels purpose is to show the whole course of the persecutions of the Jews until the coming of Christ, he now speaks of the monarchy of the Romans, which he notes by the name of a king, who were without religion and condemned the true God.
(t) So long the tyrants will prevail as God has appointed to punish his people: but he shows that it is but for a time.
John Gill
11:36 And the king shall do according to his will,.... Not Antiochus, for he could not do as he would, being curbed by the Romans, as has been observed; and there are many things which follow that cannot be applied to him; rather the Roman people, under the name of a king or kingdom, rising up to universal monarchy, upon the decline of the Grecian empire, are meant; and who did what they would, subdued kingdoms at pleasure, and gave laws to the whole world; and particularly in the little horn, or Rome Papal, antichrist, Dan 7:8, of which Antiochus was a type, and is called by the same name, Dan 8:9 and the transition is easy from the type to the antitype, with whom everything said agrees: for the pope of Rome, claiming infallibility, does, or has done, whatsoever he pleases; regarding neither the laws of God nor man, but dispensing with both at his pleasure; coining new doctrines; appointing new ordinances; setting himself up above councils and princes; taking upon him a power to depose kings and set them up as he pleases; with many other things done by him in an arbitrary and despotic way, both civil and religious; and with none does the character agree as with him, as well as what follows:
and magnify himself above every god; that is so called, whether angels whom he commands, or the kings of the earth he claims an authority over, those gods in heaven, and gods on earth; which is the exact description of antichrist, as given by the apostle, who has manifestly a reference to this passage; see Gill on Th2 2:4,
and shall speak marvellous things against the God of gods; the true God, to whom angels and civil magistrates are subject, being his creatures, and acting under him; but such is the arrogance of the man of sin, that he takes upon him to speak against God, and such things as are astonishing; and it may be extremely wondered at that he should dare to speak them, as to call himself God on earth; to take such things to himself, which only belong to God, as by claiming all power in heaven, earth, and hell; power to bind the consciences of men, and impose what he pleases on them; to make new articles of faith; to pardon the sins of men; to open and shut the gates of heaven when he pleases; with other blasphemies against God, his mouth, given him to speak, utters; see Rev_ 13:5,
and shall prosper until the indignation be accomplished; the wrath of God upon the Jewish nation for their rejection of the Messiah; until the time of their conversion is come; and then antichrist shall be destroyed, to make way for it; till that time he shall prosper and flourish, more or less, until the 1260 days or years are ended, the date of his reign, Rev_ 11:2,
for that that is determined shall be done; all the decrees and purposes of God shall be accomplished; all respecting the state and condition of the people of God under antichrist, particularly the people of the Jews, and concerning the reign and ruin of antichrist.
John Wesley
11:36 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.
Robert Jamieson, A. R. Fausset and David Brown
11:36 The wilful king here, though primarily Antiochus, is antitypically and mainly Antichrist, the seventh head of the seven-headed and ten-horned beast of Rev. 13:1-18, and the "beast" of Armageddon (Rev_ 16:13, Rev_ 16:16; Rev_ 19:19). Some identify him with the revived French emperorship, the eighth head of the beast (Rev_ 17:11), who is to usurp the kingly, as the Pope has the priestly, dignity of Christ--the false Messiah of the Jews, who will "plant his tabernacle between the seas in the holy mountain," "exalting himself above every god" (Th2 2:4; Rev_ 13:5-6). This last clause only in part holds good of Antiochus; for though he assumed divine honors, identifying himself with Jupiter Olympius, yet it was for that god he claimed them; still it applies to him as the type.
speak marvellous things against . . . God of gods--so Dan 7:25, as to the "little horn," which seemingly identifies the two (compare Dan 8:25). Antiochus forbade the worship of Jehovah by a decree "marvellous" for its wickedness: thus he was a type of Antichrist. Compare Dan 7:8, "a mouth speaking great things."
indignation . . . accomplished--God's visitation of wrath on the Jews for their sins (Dan 8:19).
that . . . determined-- (Dan 9:26-27; Dan 10:21).
11:3711:37: Եւ ՚ի վերայ աստուծոց հարց իւրեանց զմտաւ ածցէ, եւ վասն ցանկութեան կանանց. եւ զամենայն դիս զմտաւ ո՛չ ածցէ. եւ ՚ի վերայ ամենայնի հպարտասցի[12265]. [12265] Ոմանք. Եւ ՚ի վերայ աստուծոյն հարցն իւրե՛՛... զմտաւ ոչ ածիցէ։ Օրինակ մի. Եւ ՚ի վերայ ամենայն աստուածոց հարց իւրոց զմտաւ ածիցէ. եւ վասն բազում ցանկութեան կա՛՛։
37 Նա պիտի մտածի իրենց հայրերի աստուածների մասին, կանանց ցանկանալու մասին, չի մտածելու այլ աստուածների մասին:
37 Ան իր հայրերուն աստուածներուն մասին պիտի չմտածէ, ո՛չ ալ կիներու ցանկութիւններու մասին ու ոեւէ աստուած պիտի անտեսէ, քանզի ինքզինք ամենէն մեծ պիտի սեպէ։
Եւ ի վերայ աստուծոց հարց իւրեանց զմտաւ [224]ածցէ, եւ`` վասն ցանկութեան կանանց, եւ զամենայն դիս զմտաւ ոչ ածցէ, եւ ի վերայ ամենայնի հպարտասցի:

11:37: Եւ ՚ի վերայ աստուծոց հարց իւրեանց զմտաւ ածցէ, եւ վասն ցանկութեան կանանց. եւ զամենայն դիս զմտաւ ո՛չ ածցէ. եւ ՚ի վերայ ամենայնի հպարտասցի[12265].
[12265] Ոմանք. Եւ ՚ի վերայ աստուծոյն հարցն իւրե՛՛... զմտաւ ոչ ածիցէ։ Օրինակ մի. Եւ ՚ի վերայ ամենայն աստուածոց հարց իւրոց զմտաւ ածիցէ. եւ վասն բազում ցանկութեան կա՛՛։
37 Նա պիտի մտածի իրենց հայրերի աստուածների մասին, կանանց ցանկանալու մասին, չի մտածելու այլ աստուածների մասին:
37 Ան իր հայրերուն աստուածներուն մասին պիտի չմտածէ, ո՛չ ալ կիներու ցանկութիւններու մասին ու ոեւէ աստուած պիտի անտեսէ, քանզի ինքզինք ամենէն մեծ պիտի սեպէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3711:37 И о богах отцов своих он не помыслит, и ни желания жен, ни даже божества никакого не уважит; ибо возвеличит себя выше всех.
11:37 καὶ και and; even ἐπὶ επι in; on τοὺς ο the θεοὺς θεος God τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him οὐ ου not μὴ μη not προνοηθῇ προνοεω provide καὶ και and; even ἐν εν in ἐπιθυμίᾳ επιθυμια longing; aspiration γυναικὸς γυνη woman; wife οὐ ου not μὴ μη not προνοηθῇ προνοεω provide ὅτι οτι since; that ἐν εν in παντὶ πας all; every ὑψωθήσεται υψοω elevate; lift up καὶ και and; even ὑποταγήσεται υποτασσω subordinate; subject αὐτῷ αυτος he; him ἔθνη εθνος nation; caste ἰσχυρά ισχυρος forceful; severe
11:37 וְ wᵊ וְ and עַל־ ʕal- עַל upon אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹתָיו֙ ʔᵃvōṯāʸw אָב father לֹ֣א lˈō לֹא not יָבִ֔ין yāvˈîn בין understand וְ wᵊ וְ and עַל־ ʕal- עַל upon חֶמְדַּ֥ת ḥemdˌaṯ חֶמְדָּה what is desirable נָשִׁ֛ים nāšˈîm אִשָּׁה woman וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon כָּל־ kol- כֹּל whole אֱלֹ֖והַּ ʔᵉlˌôₐh אֱלֹוהַּ god לֹ֣א lˈō לֹא not יָבִ֑ין yāvˈîn בין understand כִּ֥י kˌî כִּי that עַל־ ʕal- עַל upon כֹּ֖ל kˌōl כֹּל whole יִתְגַּדָּֽל׃ yiṯgaddˈāl גדל be strong
11:37. et Deum patrum suorum non reputabit et erit in concupiscentiis feminarum nec quemquam deorum curabit quia adversum universa consurgetAnd he shall make no account of the God of his fathers: and he shall follow the lust of women, and he shall not regard any gods: for he shall rise up against all things.
37. Neither shall he regard the gods his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.
11:37. And he will give no thought to the God of his fathers, and he will be in the desire of women, and he will not attend to any gods, because he will rise up against all things.
11:37. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.
Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all:

11:37 И о богах отцов своих он не помыслит, и ни желания жен, ни даже божества никакого не уважит; ибо возвеличит себя выше всех.
11:37
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
θεοὺς θεος God
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
οὐ ου not
μὴ μη not
προνοηθῇ προνοεω provide
καὶ και and; even
ἐν εν in
ἐπιθυμίᾳ επιθυμια longing; aspiration
γυναικὸς γυνη woman; wife
οὐ ου not
μὴ μη not
προνοηθῇ προνοεω provide
ὅτι οτι since; that
ἐν εν in
παντὶ πας all; every
ὑψωθήσεται υψοω elevate; lift up
καὶ και and; even
ὑποταγήσεται υποτασσω subordinate; subject
αὐτῷ αυτος he; him
ἔθνη εθνος nation; caste
ἰσχυρά ισχυρος forceful; severe
11:37
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹתָיו֙ ʔᵃvōṯāʸw אָב father
לֹ֣א lˈō לֹא not
יָבִ֔ין yāvˈîn בין understand
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
חֶמְדַּ֥ת ḥemdˌaṯ חֶמְדָּה what is desirable
נָשִׁ֛ים nāšˈîm אִשָּׁה woman
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
כָּל־ kol- כֹּל whole
אֱלֹ֖והַּ ʔᵉlˌôₐh אֱלֹוהַּ god
לֹ֣א lˈō לֹא not
יָבִ֑ין yāvˈîn בין understand
כִּ֥י kˌî כִּי that
עַל־ ʕal- עַל upon
כֹּ֖ל kˌōl כֹּל whole
יִתְגַּדָּֽל׃ yiṯgaddˈāl גדל be strong
11:37. et Deum patrum suorum non reputabit et erit in concupiscentiis feminarum nec quemquam deorum curabit quia adversum universa consurget
And he shall make no account of the God of his fathers: and he shall follow the lust of women, and he shall not regard any gods: for he shall rise up against all things.
11:37. And he will give no thought to the God of his fathers, and he will be in the desire of women, and he will not attend to any gods, because he will rise up against all things.
11:37. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.
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Adam Clarke: Commentary on the Bible - 1831
11:37: 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.
Albert Barnes: Notes on the Bible - 1834
11:37: Neither shall he regard the God of his fathers - The God that his fathers or ancestors had worshipped: That is, he would not be bound or restrained by the religion of his own land, or by any of the usual laws of religion. He would worship any God that he pleased, or none as he pleased. The usual restraints that bind men - the restraints derived from the religion of their ancestors - would in this case be of no avail. See the notes at Dan 11:36. This was in all respects true of Antiochus. At his pleasure he worshipped the gods commonly adored in his country, or the gods worshipped by the Greeks and Romans, or no gods. And, in a special manner, instead of honoring the god of his fathers, and causing the image of that god to be placed in the temple at Jerusalem, as it might have been supposed he would, he caused the altar of Jupiter Olympius to be set up there, and his worship to be celebrated there. In fact, as Antiochus had been educated abroad, and had passed his early life in foreign countries, he had never paid much respect to the religion of his own land. The attempt to introduce a foreign religion into Judea was an attempt to introduce the religion of the Greeks (Jahn, Heb. Commonwealth, p. 267); and in no instance did he endeavor to force upon them the peculiar religion of his own nation. In his private feelings, therefore, and in his public acts, it might be said of Antiochus, that he was characterized in an eminent degree by a want of regard for the faith of his ancestors. The language used here by the angel is what would properly denote great infidelity and impiety.
Nor the desire of women - The phrase "the desire of women" is in itself ambiguous, and may either mean what they desire, that is, what is agreeable to them, or what they commonly seek, and for which they would plead; or it may mean his own desire - that is, that he would not be restrained by the desire of women, by any regard for women, for honorable matrimony, or by irregular passion. The phrase here is probably to be taken in the former sense, as this best suits the connection. There has been great variety in the interpretation of this expression. Some have maintained that it cannot be applicable to Antiochus at all, since he was a man eminently licentious and under the influence of abandoned women. Jerome, in loc., John D. Michaelis, Dereser, Gesenius, and Lengerke suppose that this means that he would not regard the beautiful statue of the goddess Venus whose temple was in Elymais, which he plundered.
Staudlin and Dathe, that he would not regard the weeping or tears of women - that is, that he would be cruel. Bertholdt, that he would not spare little children, the object of a mother's love - that is, that he would be a cruel tyrant. Jerome renders it, Et erit in concupiscentiis faminarum, and explains it of unbridled lust, and applies it principally to Antiochus. Elliott, strangely it seems to me (Apocalypse, iv. 152), interprets it as referring to what was so much the object of desire among the Hebrew women - the Messiah, the promised seed of the woman; and he says that he had found this opinion hinted at by Faber on the Prophecies (Ed. 5), i. 380-385. Others expound it as signifying that he would not regard honorable matrimony, but would be given to unlawful pleasures. It may not be practicable to determine with certainty the meaning of the expression, but it seems to me that the design of the whole is to set forth the impiety and hard-heartedness of Antiochus. He would not regard the gods of his fathers; that is, he would not be controlled by any of the principles of the religion in which he had been educated, but would set them all at defiance, and would do as he pleased; and, in like manner, he would be unaffected by the influences derived from the female character - would disregard the objects that were nearest to their hearts, their sentiments of kindness and compassion; their pleadings and their tears; he would be a cruel tyrant, alike regardless of all the restraints derived from heaven and earth - the best influences from above and from below.
It is not necessary to say that this agrees exactly with the character of Antiochus. He was sensual and corrupt, and given to licentious indulgence, and was incapable of honorable and pure love, and was a stranger to all those bland and pure affections produced by intercourse with refined and enlightened females. If one wishes to describe a high state of tyranny and depravity in a man, it cannot be done better than by saying that he disregards whatever is attractive and interesting to a virtuous female mind.
Nor regard any god - Any religious restraints whatever - the laws of any god worshipped in his own land or elsewhere - in heaven or on earth. That is, he would be utterly irreligious in heart, and where it conflicted with his purposes would set at nought every consideration derived from Rev_erence to God. This harmonizes well with the pRev_ious declaration about women. The two commonly go together. He that is unrestrained by the attractive virtues of the female mind and character; he that has no regard for the sympathies and kindnesses that interest virtuous females; he that sees nothing lovely in what commonly engages their thoughts; and he that throws himself beyond the restraints of their society, and the effects of their conversation, is commonly a man who cuts himself loose from all religion, and is at the same time a despiser of virtuous females and of God. No one will expect piety toward God to be found in a bosom that sees nothing to interest him in the sympathies and virtues of the femme mind; and the character of a woman-hater and a hater of God will uniformly be found united in the same person. Such a person was Antiochus Epiphanes; and such men have often been found in the world.
For he shall magnify himself above all - Above all the restraints of religion, and all those derived from the intercourse of virtuous social life - setting at nought all the restraints that usually bind men. Compare the notes at Dan 8:10-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:37: the desire: Gen 3:16; Deu 5:21, Deu 21:11; Sol 7:10; Eze 24:16; Ti1 4:3
regard: Gen 3:5; Isa 14:13; Th2 2:4
Carl Friedrich Keil and Franz Delitzsch
11:37
The exalting of himself above all on the part of the king is further described. "He shall not regard the gods of his fathers," i.e., shall cast aside the worship of the gods transmitted to him from his fathers. This again does not accord with Antiochus Epiphanes, regarding whom it is true that history records that he wished to suppress the worship practised by the Jews, but it knows nothing
(Note: The statement in 1 Macc. 1:41ff., "Moreover king Antiochus wrote to his whole kingdom that all should be one people, and every one should have his laws: so all the heathen agreed according to the commandment of the king," does not amount to a proof of this. "For," as Grimm rightly remarks, "the account of such a decree of Antiochus to all (not Hellenic) peoples of his kingdom is very doubtful. No profane historian records anything about it, neither does Josephus, nor the author of the second book of the Maccabees in the parallel passages. It is true that Antiochus, according to Livy, xli. 20, put great honour upon Jupiter by building a splendid temple to Tages, and according to Polybius, xxvi. 10, 11, he excelled all kings who preceded him in expensive sacrifices and gifts in honour of the gods; but this is no proof of a proselytizing fanaticism." The contrary rather appears from Josephus, Antt. xii. 5. 5, where the Samaritans, in a letter to Antiochus, declare, contrary to the opinion entertained regarding them by their governor, that by descent and custom they were not Jews. Their letter rests on the supposition that the royal decree was directed only against the Jews. Cf. Falthe, Gesch. Macedoniens, ii. p. 596. Diodorus also (xxxiv. 1), to whom Hitzig refers, only states that Antiochus wished to dissolve τὰ νόμιμα of the Jewish people, and to compel the Jews to abandon their manner of life (τὰς ἀγωγὰς μεταθέσθαι).
of attempts made by him to destroy the gods and the worship of other nations. The words which follow, נשׁים על־חמדּת, the old interpreters understood of the love of women, or of conjugal love; the modern, after the example of J. D. Michaelis and Gesenius, on the contrary, understand them of the goddess Anatis or Mylitta, the Assyrian Venus, and refer them specially to the spoiling of the temple of this goddess in Elymas (1 Macc. 6:1, cf. 2 Macc. 1:13). Ewald finally would understand by the expression "the desire of women," the Syrian deity Tammuz-Adonis. The connection requires us to think on a deity, because these words are placed between two expressions which refer to the gods. But the connection is not altogether decisive; rather the כּל על in the clause at the end of the verse denotes that the subject spoken of is not merely the king's raising himself above the gods, but also above other objects of pious veneration. A verbal proof that נשׁים חמדּת denotes the Anatis or Adonis as the favourite deity of women has not been adduced. For these words, desiderium mulierum, denote not that which women desire, but that which women possess which is desirable; cf. under 1Kings 9:20. But it is impossible that this can be Anatis or Adonis, but it is a possession or precious treasure of women. This desirable possession of women is without doubt love; so that, as C. B. Michaelis has remarked, the expression is not materially different from נשׁים אהבת, the love of women, 2Kings 1:26. The thought: "he shall not regard the desire of women, or the love of women," agrees perfectly with the connection. After it has been said in the first clause: he shall set himself free from all religious reverence transmitted from his fathers, from all piety toward the gods in which he had been trained, it is then added in the second clause: not merely so, but generally from all piety toward men and God, from all the tender affections of the love of men and of God. The "love of women" is named as an example selected from the sphere of human piety, as that affection of human love and attachment for which even the most selfish and most savage of men feel some sensibility. Along with this he shall set himself free from כּל־אלוהּ, from all piety or reverence toward God or toward that which is divine (Klief.). This thought is then established by the last clause: "for he shall magnify himself above all." To כּל על we may not supply אלוהּ; for this clause not only presents the reason for the foregoing clause, וגו כּל־אלוהּ על, but for both of the foregoing clauses. Hitzig and Kliefoth are right in their interpretation: "above everything, or all, gods and men," he shall magnify himself, raise himself up in arrogance.
Geneva 1599
11:37 Neither shall he regard the (u) God of his fathers, nor the desire (x) of women, nor regard any god: for he shall magnify himself above all.
(u) The Romans will observe no certain form of religion as other nations, but will change their gods at their pleasures, indeed, they will condemn them and prefer themselves to their gods.
(x) Signifying that they would be without all humanity: for the love of women is taken for singular or great love, as (2Kings 1:26).
John Gill
11:37 Neither shall he regard the God of his fathers,.... Of the apostles of Christ, from whom he pretends to descend, and whose successor he would be thought to be: now their God was the Lord Jesus Christ, whom they worshipped and adored, believed in, embraced, professed, and preached; but whom antichrist disregards, though he would be thought to be his vicar on earth; yet slights him, yea, opposes and acts contrary to him, in his offices of Prophet, Priest, and King, and therefore is rightly called antichrist:
nor the desire of women; or "wives" (p); not desirous of having wives, or enjoying women in lawful marriage; but forbidding his priests to marry, as is notoriously a tenet of antichrist, and foretold by the apostle, in agreement to this prophecy, Ti1 4:3, otherwise, none more lustful or desirous of women in an unlawful way than the Romish priests:
nor regard any god; either the true God, and his laws, or any god in a metaphorical sense, any king or potentate on earth; showing no respect to any authority, or to any laws, divine or human:
for he shall magnify himself above all; above all gods, real or nominal, as in Th2 2:4.
(p) "conjuges", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
11:37 Neither . . . regard . . . the desire of women--(Compare Ezek 24:16, Ezek 24:18). The wife, as the desire of man's eyes, is the symbol of the tenderest relations (2Kings 1:26). Antiochus would set at naught even their entreaties that he should cease from his attack on Jehovah's worship [POLANUS]. MAURER refers it to Antiochus' attack on the temple of the Syrian Venus, worshipped by women (1 Maccabees 6:1, &c.; 2 Maccabees 1:13). NEWTON refers it to Rome's "forbidding to marry." ELLIOTT rightly makes the antitypical reference be to Messiah. Jewish women desired to be mothers with a view to Him, the promised seed of the woman (Gen 30:23; Lk 1:25, Lk 1:28).
nor regard any god-- (Th2 2:4).
11:3811:38: եւ զԱստուած հզօր ՚ի տեղւոջէ իւրմէ փառաւորեսցէ. եւ զաստուած զոր ո՛չ ծանեան հարք նորա՝ փառաւորեսցէ, ոսկւով եւ արծաթով եւ ակամբք պատուականօք եւ ցանկալեօք[12266]։ [12266] Ոմանք. Եւ զԱստուածն հզօր։
38 Նա պիտի մեծամտանայ բոլորի նկատմամբ, պիտի փառաւորի հզօր աստծուն իր գտնուած տեղում եւ ա՛յն Աստծուն, որին չճանաչեցին իր հայրերը. պիտի փառաւորի նրան ոսկով, արծաթով, թանկարժէք եւ գեղեցիկ գոհարներով:
38 Ան բերդերուն աստուածը իր եղած տեղը պիտի պատուէ ու իր հայրերուն չճանչցած աստուածը ոսկիով, արծաթով, պատուական քարերով ու ցանկալի բաներով պիտի պատուէ։
եւ [225]զԱստուած հզօր ի տեղւոջէ իւրմէ`` փառաւորեսցէ, եւ զաստուած զոր ոչ ծանեան հարք նորա` փառաւորեսցէ ոսկւով եւ արծաթով եւ ակամբք պատուականօք եւ ցանկալեօք:

11:38: եւ զԱստուած հզօր ՚ի տեղւոջէ իւրմէ փառաւորեսցէ. եւ զաստուած զոր ո՛չ ծանեան հարք նորա՝ փառաւորեսցէ, ոսկւով եւ արծաթով եւ ակամբք պատուականօք եւ ցանկալեօք[12266]։
[12266] Ոմանք. Եւ զԱստուածն հզօր։
38 Նա պիտի մեծամտանայ բոլորի նկատմամբ, պիտի փառաւորի հզօր աստծուն իր գտնուած տեղում եւ ա՛յն Աստծուն, որին չճանաչեցին իր հայրերը. պիտի փառաւորի նրան ոսկով, արծաթով, թանկարժէք եւ գեղեցիկ գոհարներով:
38 Ան բերդերուն աստուածը իր եղած տեղը պիտի պատուէ ու իր հայրերուն չճանչցած աստուածը ոսկիով, արծաթով, պատուական քարերով ու ցանկալի բաներով պիտի պատուէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3811:38 Но богу крепостей на месте его будет он воздавать честь, и этого бога, которого не знали отцы его, он будет чествовать золотом и серебром, и дорогими камнями, и разными драгоценностями,
11:38 ἐπὶ επι in; on τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him κινήσει κινεω stir; shake καὶ και and; even θεόν θεος God ὃν ος who; what οὐκ ου not ἔγνωσαν γινωσκω know οἱ ο the πατέρες πατηρ father αὐτοῦ αυτος he; him τιμήσει τιμαω honor; value ἐν εν in χρυσίῳ χρυσιον gold piece; gold leaf καὶ και and; even ἀργυρίῳ αργυριον silver piece; money καὶ και and; even λίθῳ λιθος stone πολυτελεῖ πολυτελης costly καὶ και and; even ἐν εν in ἐπιθυμήμασι επιθυμημα object of desire
11:38 וְ wᵊ וְ and לֶ le לְ to אֱלֹ֨הַּ֙ ʔᵉlˈōₐh אֱלֹוהַּ god מָֽעֻזִּ֔ים mˈāʕuzzˈîm מָעֹוז fort עַל־ ʕal- עַל upon כַּנֹּ֖ו kannˌô כֵּן base יְכַבֵּ֑ד yᵊḵabbˈēḏ כבד be heavy וְ wᵊ וְ and לֶ le לְ to אֱלֹ֜והַּ ʔᵉlˈôₐh אֱלֹוהַּ god אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יְדָעֻ֣הוּ yᵊḏāʕˈuhû ידע know אֲבֹתָ֗יו ʔᵃvōṯˈāʸw אָב father יְכַבֵּ֛ד yᵊḵabbˈēḏ כבד be heavy בְּ bᵊ בְּ in זָהָ֥ב zāhˌāv זָהָב gold וּ û וְ and בְ vᵊ בְּ in כֶ֛סֶף ḵˈesef כֶּסֶף silver וּ û וְ and בְ vᵊ בְּ in אֶ֥בֶן ʔˌeven אֶבֶן stone יְקָרָ֖ה yᵊqārˌā יָקָר rare וּ û וְ and בַ va בְּ in חֲמֻדֹֽות׃ ḥᵃmuḏˈôṯ חֲמֻדֹות desirables
11:38. deum autem Maozim in loco suo venerabitur et deum quem ignoraverunt patres eius colet auro et argento et lapide pretioso rebusque pretiosisBut he shall worship the god Maozim, in his place: and a god whom his fathers knew not, he shall worship with gold, and silver, and precious stones, and things of great price.
38. But in his place shall he honour the god of fortresses: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.
11:38. But he will do homage to the god Maozim in his place, and, a god whom his fathers did not know, he will worship with gold, and silver, and precious stones, and costly things.
11:38. But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.
But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things:

11:38 Но богу крепостей на месте его будет он воздавать честь, и этого бога, которого не знали отцы его, он будет чествовать золотом и серебром, и дорогими камнями, и разными драгоценностями,
11:38
ἐπὶ επι in; on
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
κινήσει κινεω stir; shake
καὶ και and; even
θεόν θεος God
ὃν ος who; what
οὐκ ου not
ἔγνωσαν γινωσκω know
οἱ ο the
πατέρες πατηρ father
αὐτοῦ αυτος he; him
τιμήσει τιμαω honor; value
ἐν εν in
χρυσίῳ χρυσιον gold piece; gold leaf
καὶ και and; even
ἀργυρίῳ αργυριον silver piece; money
καὶ και and; even
λίθῳ λιθος stone
πολυτελεῖ πολυτελης costly
καὶ και and; even
ἐν εν in
ἐπιθυμήμασι επιθυμημα object of desire
11:38
וְ wᵊ וְ and
לֶ le לְ to
אֱלֹ֨הַּ֙ ʔᵉlˈōₐh אֱלֹוהַּ god
מָֽעֻזִּ֔ים mˈāʕuzzˈîm מָעֹוז fort
עַל־ ʕal- עַל upon
כַּנֹּ֖ו kannˌô כֵּן base
יְכַבֵּ֑ד yᵊḵabbˈēḏ כבד be heavy
וְ wᵊ וְ and
לֶ le לְ to
אֱלֹ֜והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יְדָעֻ֣הוּ yᵊḏāʕˈuhû ידע know
אֲבֹתָ֗יו ʔᵃvōṯˈāʸw אָב father
יְכַבֵּ֛ד yᵊḵabbˈēḏ כבד be heavy
בְּ bᵊ בְּ in
זָהָ֥ב zāhˌāv זָהָב gold
וּ û וְ and
בְ vᵊ בְּ in
כֶ֛סֶף ḵˈesef כֶּסֶף silver
וּ û וְ and
בְ vᵊ בְּ in
אֶ֥בֶן ʔˌeven אֶבֶן stone
יְקָרָ֖ה yᵊqārˌā יָקָר rare
וּ û וְ and
בַ va בְּ in
חֲמֻדֹֽות׃ ḥᵃmuḏˈôṯ חֲמֻדֹות desirables
11:38. deum autem Maozim in loco suo venerabitur et deum quem ignoraverunt patres eius colet auro et argento et lapide pretioso rebusque pretiosis
But he shall worship the god Maozim, in his place: and a god whom his fathers knew not, he shall worship with gold, and silver, and precious stones, and things of great price.
11:38. But he will do homage to the god Maozim in his place, and, a god whom his fathers did not know, he will worship with gold, and silver, and precious stones, and costly things.
11:38. But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:38: Shall he honor 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 honor 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, etc., 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.
Albert Barnes: Notes on the Bible - 1834
11:38: But in his estate - The marginal reading here is, "As for the Almighty God, in his seat he shall honor, yea, he shall honor a god," etc. The more correct rendering, however, is that in the text, and the reference is to some god which he would honor, or for which he would show respect. The rendering proposed by Lengerke is the true rendering, "But the god of forces (firm places, fastnesses - der Vesten) he shall honor in their foundation" (auf seinem Gestelle). The Vulgate renders this, "But the god Maozim shall he honor in his place." So also the Greek. The phrase "in his estate" - על־כנו 'al-kanô - means, properly, "upon his base," or foundation. It occurs in Dan 11:20-21, where it is applied to a monarch who would succeed another - occupying the same place, or the same seat or throne. See the notes at Dan 11:2. Here it seems to mean that he would honor the god referred to in the place which he occupied, or, as it were, on his own throne, or in his own temple. The margin is, "or stead;" but the idea is not that he would honor this god instead of another, but that he would do it in his own place. If, however, as Gesenius and De Wette suppose, the sense is, "in his place, or stead," the correct interpretation is, that he would honor this "god of forces," in the stead of honoring the god of his fathers, or any other god. The general idea is clear, that he would show disrespect or contempt for all other gods, and pay his devotions to this god alone.
Shall he honor - Pay respect to; worship; obey. This would be his god. He would show no respect to the god of his fathers, nor to any of the idols usually worshipped, but would honor this god exclusively.
The God of forces - Margin, Mauzzim, or gods protectors; or, munitions. Hebrew, מעזים mâ‛ uzym; Latin Vulgate, Maozim; Greek, Μαωξεὶμ Maō xeim; Syriac, "the strong God;" Luther, Mausim; Lengerke, der Vesten - fastnesses, fortresses. The Hebrew word מעוז mâ‛ ô z means, properly, a strong or fortified place, a fortress; and Gesenius (Lexicon) supposes that the reference here is to "the god of fortresses, a deity of the Syrians obtruded upon the Jews, perhaps Mars." So also Grotius, C. B. Michaelis, Staudlin, Bertholdt, and Winer. Dereser, Havernick, and Lengerke explain it as referring to the Jupiter Capitolinus that Antiochus had learned to worship by his long residence in Rome, and whose worship he transferred to his own country. There has been no little speculation as to the meaning of this passage, and as to the god here referred to; but it would seem that the general idea is plain.
It is, that the only god which he would acknowledge would be force, or power, or dominion. He would set at nought the worship of the god of his fathers, and all the usual obligations and restraints of religion; he would discard and despise all the pleadings of humanity and kindness, as if they were the weaknesses of women, and he would depend solely on force. He would, as it were, adore only the "god of force," and carry his purposes, not by right, or by the claims of religion, but by arms. The meaning is not, I apprehend, that he would formally set up this "god of forces," and adore him, but that this would be, in fact, the only god that he would practically acknowledge. In selecting such a god as would properly represent his feelings he would choose such an one as would denote force or dominion. Such a god would be the god of war, or the Roman Jupiter, who, as being supreme, and ruling the world by his mere power, would be a fit representative of the pRev_ailing purpose of the monarch.
The general sentiment is, that all obligations of religion, and justice, and compassion, would be disregarded, and he would carry his purposes by mere power, with the idea, perhaps, included, as seems to be implied in the remainder of the verse, that he would set up and adore such a foreign god as would be a suitable representation of this purpose. It is hardly necessary to say that this was eminently true of Antiochus Epiphanes; and it may be equally said to be true of all the great heroes and conquerors of the world. Mars, the god of war, was thus adored openly in ancient times, and the devotion of heroes and conquerors to that idol god, though less open and formal, has not been less real by the heroes and conquerors of modern times; and, as we say now of an avaricious or covetous man that he is a worshipper of mammon, though he in fact formally worships no god, and has no altar, so it might be affirmed of Antiochus, and may be of heroes and conquerors in general, that the only god that is honored is the god of war, of power, of force; and that setting at nought all the obligations of religion, and of worship of the true God, they pay their devotions to this god alone.
Next to mammon, the god that is most adored in this world is the "god of force" - this Mauzzim that Antiochus so faithfully served. In illustration of the fact that seems here to be implied, that he would introduce such a god as would be a fit representative of this purpose of his life, it may be remarked that, when in Rome, where Antiochus spent his early years, he had learned to worship the Jupiter of the Capitol, and that he endeavored to introduce the worship of that foreign god into Syria. Of this fact there can be no doubt. It was one of the characteristics of Antiochus that he imitated the manners and customs of the Romans to a ridiculous extent (Diod. Sic. Frag, xxvi. 65); and it was a fact that he sent rich gifts to Rome in honor of the Jupiter worshipped there (Livy, lxii. 6), and that he purposed to erect a magnificent temple in honor of Jupiter Capitolinus in Antioch - Livy, xli. 20.
This temple, however, was not completed. It will be remembered, also, that he caused an altar to Jupiter to be erected over the altar of burnt-sacrifice in Jerusalem. It should be added, that they who apply this to Anti-christ, or the Pope, refer it to idol or image worship. Elliott (Apocalypse, iv. 153) supposes that it relates to the homage paid to the saints and martyrs under the Papacy, and says that an appellation answering to the word Mahuzzim was actually given to the departed martyrs and saints under the Papal apostasy. Thus he remarks: "As to what is said of the willful king's honoring the god Mahuzzim (a god whom his fathers knew not) in place of his ancestors' god, and the true God, it seems to me to have been well and consistently explained, by a reference to those saints, and their relics and images, which the apostasy from its first development regarded and worshipped as the Mahuzzim, or fortresses of the places where they were deposited." - Apoc. iv. 157. But all this appears forced and unnatural; and if it be not supposed that it was designed to refer to Antichrist or the Papacy, no application of the language can be found so obvious and appropriate as that which supposes that it refers to Antiochus, and to his reliance on force rather than on justice and right.
And a god whom his fathers knew not - This foreign god, Jupiter, whom he had learned to worship at Rome.
Shall he honor with gold, and silver, and with precious stones ... - That is, he shall lavish these things on building a temple for him, or on his image. This accords with the account which Livy gives (xli. 20) of the temple which he commenced at Antioch in honor of Jupiter. Livy says that, although in his conduct he was profligate, and although in many things it was supposed that he was deranged - "Quidam hand dubie insanire aiebunt" - yet that in two respects he was distinguished for having a noble mind - for his worship of the gods, and for his favor toward cities in adorning them: "In duabus tamen magnis honestisque rebus vere regius erat animus, in urbium donis, et deorum cultu." He then adds, in words that are all the commentary which we need on the passage before us: "Magnificentiae vero in deos vel Jovis Olympii ternplum Athenis, unum in terris inchoatum pro magnitudine dei, potest testis esse. Sed et Delon aris insignibus statuarumque copia exornavit; et Antiochiae Joyis capitolini magnificum templum, non laqueatum auro tantum, sed parietibus totis lamina inauratum, et alia multa in aliis locis pollicita, quia perbRev_e tempus regni ejus fuit, non perfecited."
And pleasant things - Margin, "things desired." That is, with ornaments, or statuary, or perhaps pictures. Compare the notes at Isa 2:16. e meant that the temple should be beautified and adorned in the highest degree. This temple, Livy says, he did not live to finish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:38: But in his estate: or, But in his stead, Heb. But as for the almighty God, in his seat shall be honour, yea, he shall honour a god whom, etc. Ti1 4:1
forces: or, munitions, Heb. Mauzzim or, gods protectors, Saints and angels, who were invoked as intercessors and protectors, had miracles ascribed to them, their relics worshipped, and their shrines and images adorned with costly offerings.
a god: Rev 13:12-17, Rev 17:1-5, Rev 18:12
pleasant things: Heb. things desired, Isa 44:9
Carl Friedrich Keil and Franz Delitzsch
11:38
On the other hand, he will honour the god of fortresses. That מעזּים is not, with Theodotion, the Vulgate, Luther, and others, to be regarded as the proper name of a god, is now generally acknowledge. But as to which god is to be understood by the "god of fortresses," there is very great diversity of opinion. Grotius, C. B. Michaelis, Gesenius, and others think on Mars, the god of war, as the one intended; Hvernick, v. Lengerke, Maurer, and Ewald regard Jupiter Capitolinus, to whom Antiochus purposed to erect a temple in Antioch (Livy, xli. 20); others, Jupiter Olympius; while Hitzig, by changing מעזּים into ים מעז, fortress of the sea, thinks that Melkart, or the Phoenician Hercules, is referred to. But according to the following passage, this god was not known to his fathers. That could not be said either of Mars, or Jupiter, or Melkart. Add to this, "that if the statement here refers to the honouring of Hercules, or Mars, or Zeus, or Jupiter, then therewith all would be denied that was previously said of the king's being destitute of all religion" (Klief.). The words thus in no respect agree with Antiochus, and do not permit us to think on any definite heathen deity. כּנּו על does not signify on his foundation, pedestal (Hv., v. Leng., Maurer, Hitzig, Ewald), because the remark that he honoured God on his pedestal would be quite inappropriate, unless it had been also said that he had erected a statue to him. כּנּו על has here the same meaning as in Dan 11:7, Dan 11:20, Dan 11:21 : "in his place or stead" (Gesenius, de Wette, Kliefoth, and others). But the suffix is not, with Klief., to be referred to כּל על: in the place of all that, which he did not regard, but it refers to כּל־אלוהּ: in the place of every god; which is not overthrown by the objection that in that case the suffix should have been plur., because the suffix is connected with the singular אלוה. The "god of fortresses" is the personification of war, and the thought is this: he will regard no other god, but only war; the taking of fortresses he will make his god; and he will worship this god above all as the means of his gaining the world-power. Of this god, war as the object of deification, it might be said that his fathers knew nothing, because no other king had made war his religion, his god to whom he offered up in sacrifice all, gold, silver, precious stones, jewels.
Geneva 1599
11:38 But in his estate shall he honour the (y) God of forces: and a god whom his fathers knew not shall he honour with (z) gold, and silver, and with precious stones, and pleasant things.
(y) That is, the god of power and riches: they will esteem their own power above all their gods and worship it.
(z) Under pretence of worshipping the gods, they will enrich their city with the most precious jewels of all the world, because by this all men would hold them in admiration for their power and riches.
John Gill
11:38 But in his estate shall he honour the god of forces,.... Or god Mahuzzim (q); departed saints and their images, whom the Papists make their protectors, defenders, and guardians: the word signifies towers, strong holds, fortresses; and by these titles the martyrs, saints departed, are called by the ancient fathers, who first introduced the worship of them: So Basil (r), speaking of the forty martyrs, says,
"these are they, who obtaining our country, like certain towers, afford us a refuge against the incursion of enemies:''
and a little after thus addresses them,
"O ye common keepers of mankind, the best companions of our cares, the suffragans of our prayers and wishes, "most powerful" ambassadors with God, &c.:''
and elsewhere (s) he prays,
"that God would keep the church unmoved, and fortified with the great towers of the martyrs;''
so Chrysostom (t) calls them patrons and protectors. Or, "with God he shall honour" (u); these along with him, or besides him; these shall be the objects of religious worship and honour, as they are: and that "in his estate"; or in his room and stead, that is, of the true God, our Lord Jesus Christ, the only Mediator between God and man; and yet angels and departed saints are set up as mediators in his stead:
and a god whom his fathers knew not shall he honour; the host, the wafer, the breaden god, made a god by the words of a muttering priest; this is such a god as the apostles, and Peter particularly, from whom the popes of Rome pretend to, derive their succession, never knew, nor once dreamed of; and yet this is received as a god, bowed unto, and worshipped, and honoured:
with gold, silver, and with precious stones, and pleasant things; with rich and costly ornaments, with which the pyxis or box, in which it is carried in procession, is adorned.
(q) "deum Mahuzim", V. L. Pagninus, Montanus. (r) Homil. in 40. Martyr. p. 151. (s) Homil. de Martyr. Mamant. p. 167. (t) Sermo in Berenice, Homil. l. in 1 Thess. See Mede's Works, B. 3. p. 673, 674. (u) "Ad, vel juxta deum Mahuzzimos in sede ejus honorabit", Medus, p. 667, 671.
John Wesley
11:38 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.
Robert Jamieson, A. R. Fausset and David Brown
11:38 God of forces--probably Jupiter Capitolinus, to whom Antiochus began to erect a temple at Antioch [LIVY, 41.20]. Translate, "He shall honor the god of fortresses on his basis," that is, the base of the statue. NEWTON translates, "And the god 'Mahuzzim' (guardians, that is, saints adored as 'protectors' in the Greek and Roman churches) shall he honor."
honour with gold, &c.--Compare Rev_ 17:4 as to Antiochus' antitype, Antichrist.
11:3911:39: Եւ անցցէ յաւուրս փախստականաց ըստ աստուծոյ օտարի, եւ յաճախեսցէ փառս. եւ հնազանդեցուսցէ նմա զբազումս, եւ զերկիրն բաժանեսցէ ՚ի պարգեւի[12267]։ [12267] Ոմանք. Յաւուրս փախստականաց ընդ աստուծոյ օտարի... նոցա. կամ՝ նա զբազումս։
39 Նա պիտի մնայ փախստականների ամրոցներում՝ օտար աստծու հետ, պիտի աւելացնի նրա փառքը, շատերին պիտի հնազանդեցնի նրան եւ երկիրը պիտի բաժանի իբրեւ պարգեւ:
39 Օտար աստուծոյ հետ զօրաւոր բերդերու մէջ պիտի գործէ ու զանիկա ճանչցողներուն փառքը պիտի շատցնէ եւ շատերուն վրայ տիրել պիտի տայ անոնց ու երկիրը իբրեւ վարձք* պիտի բաժնէ։
Եւ [226]անցցէ յաւուրս փախստականաց ըստ աստուծոյ`` օտարի, եւ յաճախեսցէ [227]փառս. եւ հնազանդեցուսցէ նմա`` զբազումս, եւ զերկիրն բաժանեսցէ ի պարգեւի:

11:39: Եւ անցցէ յաւուրս փախստականաց ըստ աստուծոյ օտարի, եւ յաճախեսցէ փառս. եւ հնազանդեցուսցէ նմա զբազումս, եւ զերկիրն բաժանեսցէ ՚ի պարգեւի[12267]։
[12267] Ոմանք. Յաւուրս փախստականաց ընդ աստուծոյ օտարի... նոցա. կամ՝ նա զբազումս։
39 Նա պիտի մնայ փախստականների ամրոցներում՝ օտար աստծու հետ, պիտի աւելացնի նրա փառքը, շատերին պիտի հնազանդեցնի նրան եւ երկիրը պիտի բաժանի իբրեւ պարգեւ:
39 Օտար աստուծոյ հետ զօրաւոր բերդերու մէջ պիտի գործէ ու զանիկա ճանչցողներուն փառքը պիտի շատցնէ եւ շատերուն վրայ տիրել պիտի տայ անոնց ու երկիրը իբրեւ վարձք* պիտի բաժնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3911:39 и устроит твердую крепость с чужим богом: которые призн{а}ют его, тем увеличит почести и даст власть над многими, и землю раздаст в награду.
11:39 ποιήσει ποιεω do; make πόλεων πολις city καὶ και and; even εἰς εις into; for ὀχύρωμα οχυρωμα stronghold ἰσχυρὸν ισχυρος forceful; severe ἥξει ηκω here μετὰ μετα with; amid θεοῦ θεος God ἀλλοτρίου αλλοτριος another's; stranger οὗ ος who; what ἐὰν εαν and if; unless ἐπιγνῷ επιγινωσκω recognize; find out πληθυνεῖ πληθυνω multiply δόξαν δοξα glory καὶ και and; even κατακυριεύσει κατακυριευω lord it over; master αὐτοῦ αυτος he; him ἐπὶ επι in; on πολὺ πολυς much; many καὶ και and; even χώραν χωρα territory; estate ἀπομεριεῖ απομεριζω into; for δωρεάν δωρεαν gratuitously; freely
11:39 וְ wᵊ וְ and עָשָׂ֞ה ʕāśˈā עשׂה make לְ lᵊ לְ to מִבְצְרֵ֤י mivṣᵊrˈê מִבְצָר fortification מָֽעֻזִּים֙ mˈāʕuzzîm מָעֹוז fort עִם־ ʕim- עִם with אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god נֵכָ֔ר nēḵˈār נֵכָר foreigner אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַכִּ֖ירהכיר *yakkˌîr נכר recognise יַרְבֶּ֣ה yarbˈeh רבה be many כָבֹ֑וד ḵāvˈôḏ כָּבֹוד weight וְ wᵊ וְ and הִמְשִׁילָם֙ himšîlˌām משׁל rule בָּֽ bˈā בְּ in † הַ the רַבִּ֔ים rabbˈîm רַב much וַ wa וְ and אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil יְחַלֵּ֥ק yᵊḥallˌēq חלק divide בִּ bi בְּ in מְחִֽיר׃ mᵊḥˈîr מְחִיר price
11:39. et faciet ut muniat Maozim cum deo alieno quem cognovit et multiplicabit gloriam et dabit eis potestatem in multis et terram dividet gratuitoAnd he shall do this to fortify Maozim with a strange god, whom he hath acknowledged, and he shall increase glory, and shall give them power over many, and shall divide the land gratis.
39. And he shall deal with the strongest fortresses by the help of a strange god; whosoever acknowledgeth he will increase with glory: and he shall cause them to rule over many, and shall divide the land for a price.
11:39. And he will act to reinforce Maozim with an alien god, of whom he has become aware, and he will increase their glory, and will give them power over many, and he will distribute land for free.
11:39. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge [and] increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.
Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge [and] increase with glory: and he shall cause them to rule over many, and shall divide the land for gain:

11:39 и устроит твердую крепость с чужим богом: которые призн{а}ют его, тем увеличит почести и даст власть над многими, и землю раздаст в награду.
11:39
ποιήσει ποιεω do; make
πόλεων πολις city
καὶ και and; even
εἰς εις into; for
ὀχύρωμα οχυρωμα stronghold
ἰσχυρὸν ισχυρος forceful; severe
ἥξει ηκω here
μετὰ μετα with; amid
θεοῦ θεος God
ἀλλοτρίου αλλοτριος another's; stranger
οὗ ος who; what
ἐὰν εαν and if; unless
ἐπιγνῷ επιγινωσκω recognize; find out
πληθυνεῖ πληθυνω multiply
δόξαν δοξα glory
καὶ και and; even
κατακυριεύσει κατακυριευω lord it over; master
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
πολὺ πολυς much; many
καὶ και and; even
χώραν χωρα territory; estate
ἀπομεριεῖ απομεριζω into; for
δωρεάν δωρεαν gratuitously; freely
11:39
וְ wᵊ וְ and
עָשָׂ֞ה ʕāśˈā עשׂה make
לְ lᵊ לְ to
מִבְצְרֵ֤י mivṣᵊrˈê מִבְצָר fortification
מָֽעֻזִּים֙ mˈāʕuzzîm מָעֹוז fort
עִם־ ʕim- עִם with
אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god
נֵכָ֔ר nēḵˈār נֵכָר foreigner
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יַכִּ֖ירהכיר
*yakkˌîr נכר recognise
יַרְבֶּ֣ה yarbˈeh רבה be many
כָבֹ֑וד ḵāvˈôḏ כָּבֹוד weight
וְ wᵊ וְ and
הִמְשִׁילָם֙ himšîlˌām משׁל rule
בָּֽ bˈā בְּ in
הַ the
רַבִּ֔ים rabbˈîm רַב much
וַ wa וְ and
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
יְחַלֵּ֥ק yᵊḥallˌēq חלק divide
בִּ bi בְּ in
מְחִֽיר׃ mᵊḥˈîr מְחִיר price
11:39. et faciet ut muniat Maozim cum deo alieno quem cognovit et multiplicabit gloriam et dabit eis potestatem in multis et terram dividet gratuito
And he shall do this to fortify Maozim with a strange god, whom he hath acknowledged, and he shall increase glory, and shall give them power over many, and shall divide the land gratis.
11:39. And he will act to reinforce Maozim with an alien god, of whom he has become aware, and he will increase their glory, and will give them power over many, and he will distribute land for free.
11:39. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge [and] increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
11:39: 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 honor, 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 honor, ruled over many, and divided the land for gain." They have been honored 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.
Albert Barnes: Notes on the Bible - 1834
11:39: Thus shall he do in, the most strong holds - Margin, "fortresses of munitions." The reference is to strongly fortified places; to those places which bad been made strong for purposes of defense. The idea is, that he would carry on his purposes against these places, as it were, under the auspices of this strange god. It was a fact, that in his wars Antiochus came into possession of the strong places, or the fortified towns of the nations which he attacked - Jerusalem, Sidon, Peluslum, Memphis - then among the strongest places in the world.
With a strange god - A foreign god whom his fathers did not acknowledge; that is, according to the supposition above, and according to the fact, with the god whom he had adored at Rome, and whose worship he was ambitious to transfer to his own empire - the Jupiter of the Capitol. He seemed to be acting under the auspices of this foreign god.
Whom he shall acknowledge - By building temples and altars to him. "And increase with glory." That is, with honor. He would seem to increase or extend his dominion in the world, by introducing his worship in his own county and in the lands which he would conquer. Before, his dominion appeared to be only at Rome; Antiochus sought that it might be extended farther, over his own kingdom, and over the countries that he would conquer.
And he shall cause them to rule over many - That is, the foreign gods. Mention had been made before of only one god; but the introduction of the worship of Jupiter would be naturally connected with that of the other gods of Rome, and they are, therefore, referred to in this manner. The conquests of Antiochus would seem to be a setting up of the dominion of these gods over the lands which he subdued.
And shall divide the land for gain - Margin, "a price." The reference here is, probably, to the holy land, and the idea is that it would be partitioned out among his followers for a price, or with a view to gain; that is, perhaps, that it would be "farmed out" for the purpose of raising Rev_enue, and that with this view, as often occurred, it would be set up for sale to the highest bidder. This was a common way of raising Rev_enue, by "farming out" a conquered province; that is, by disposing of the privilege of raising a Rev_enue in it to the one who would offer most for it, and the consequence was, that it gave rise to vast rapacity in extorting funds from the people. Compare 1 Macc. 3:35, 36, where, speaking of Lysias, whom Antiochus had "set to oversee the affairs of the king from the river Euphrates unto the borders of Egypt," it is said of Antiochus that he "gave him (Lysias) charge of all things that he would have done, as also concerning them that dwelt in Judea and Jerusalem: to wit, that he should send an army against them, to destroy and root out the strength of Israel, and the remnant of Jerusalem, and to take away their memorial from that place; and that he should place strangers in all their quarters, 'and divide their land by lot. '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:39: most strong holds: Heb. fortresses of munitions
gain: Heb. a price. Rev 18:9-13
Carl Friedrich Keil and Franz Delitzsch
11:39
With the help of this god, who was unknown to his fathers, he will so proceed against the strong fortresses that he rewards with honour, might, and wealth those who acknowledge him. This is the meaning of the verse, which has been very differently rendered. The majority of modern interpreters separate the two parts of the verse from each other, for they refer the first hemistich to the preceding, and in the second they find a new thought expressed. Hvernick and v. Lengerke supply a demonstrative כּה, thus: - thus shall he do to the armed fortresses together with the strange gods, i.e., fill the fortified temples with treasures, and promote their worship. But the supplement כּה is here just as arbitrary as is the interpreting of the armed fortresses of temples. Hitzig misses the object to עשׂה, and seeks it by changing עם into עם: he prepares for the armed fortresses a people of a strange god; but apart from the fact that the change of the text is arbitrary, the use of the expression "people of a strange god" for colonists is most singular. Ewald translates the expression thus: "he proceeds with the strong fortresses as with the strange god," and explains: "he loves the fortresses only just as a god;" but he has given no proof that ל עשׂה means to love. The missing object to ועשׂה follows in the second hemistich, just as in Deut 31:4; Josh 8:2; Is 10:11. עשׂה means simply to do anything to one (Kran., Klief.). נכר אלוהּ עם, with the help of the strange god (עם of assistance, as in 1Kings 14:45), not: in the mind of the strange god (Kliefoth). מעזּים מבצרי, fortified, i.e., strong fortresses, are not the fortified walls and houses, but the inhabitants of the fortified cities. With these he does according to his will with the help of his god, i.e., of war, namely in this, that he rewards with honour and power only those who acknowledge him. הכּיר אשׁר, who acknowledges, sc. him, the king who made war his god. Hitzig has incorrectly interpreted: whom he acknowledges. The Keri יכּיר for the Kethiv הכּיר is an unnecessary emendation here, as in Is 28:15 with עבּר. The verb הכּיר is chosen to reflect upon the word נכר. It means to recognise, properly to acknowledge him as what he is or wishes to be; cf. Deut 21:17. Such an one he shall increase with honour, confer upon him sovereignty over many, and divide the land. בּמחיר is not for payment, for recompense, as the contrast to חנּם (gratuitously) (Kran.). That is not a suitable rendering here. The word rather means pro praemio, as a reward (Maur., Klief.), as a reward for the recognition accorded to him. The Vulgate renders it rightly according to the sense, gratuito. In this most modern interpreters find a reference to the circumstance that Antiochus occupied the Jewish fortresses with heathen garrisons, and rewarded his adherents with places of honour and with possessions of land (2 Macc. 4:10, 24; 5:15). But this is what all conquerors do, and it was not peculiar to Antiochus, so that it could be mentioned as characteristic of him. The words contain the altogether common thought that the king will bestow honour, power, and possessions on those who acknowledge him and conduct themselves according to his will, and they accord with the character of Antichrist in a yet higher degree than with that of Antiochus.
Geneva 1599
11:39 Thus shall he do in (a) the most strong holds with a strange god, whom he shall acknowledge [and] increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.
(a) Even though in their hearts they had no religion, yet they did acknowledge the gods, and worshipped them in their temples, lest they should have been despised as atheists. But this was to increase their fame and riches, and when they gained any country, they made others the rulers of it in such a way that the profit always came to the Romans.
John Gill
11:39 Thus shall he do in the most strong holds with a strange god,.... Or, "in the strong holds of Mahuzzim" (w) that is, in the temples, churches, and chapels, dedicated to angels and departed saints; deck and adorn their images with gold, silver, precious stones, and with desirable things, which is notorious; as well as commit the grossest idolatries with this strange breaden god; which they hold up in such places, cringe and bow to, and pay all religious worship and adoration to it:
whom he shall acknowledge, and increase with glory; as really God; the wafer being transubstantiated into the very body and blood of Christ, as is said; and own it as such, as very God, and heap religious honour and glory upon it, which is due to Christ:
he shall cause them to rule over many; that is, the Mahuzzim, the departed saints; one shall rule over England, and be the patron and defender of it, as St. George; another over Scotland, as St. Andrew; another over Ireland, as St. Patrick; another over France, as St. Dennis; another over Spain, as St. James:
and shall divide the land for gain; or "price" (x); the whole Romish jurisdiction, all antichristian states, which are divided among those tutelar saints; each of them have their proper country assigned them they are to defend; but this is not done without gain arising to the pope of Rome from those countries, as by firstfruits, annates, Peter's pence, &c.
(w) "munitionibus Mahuzim", Pagninus, Montanus. (x) "pro pretio", Vatablus, Junius & Tremellius, Piscator.
John Wesley
11:39 With a strange god - Using all art and authority to propagate his worship.
Robert Jamieson, A. R. Fausset and David Brown
11:39 NEWTON translates, "to be defenders of Mahuzzim (the monks and priests who uphold saint worship), together with the strange god whom he shall acknowledge, he shall multiply honor." English Version is better: He shall do (exploits) in the most strongholds (that is, shall succeed against them) with a strange god (under the auspices of a god which he worshipped not before, namely, Jupiter Capitolinus, whose Worship he imported into his empire from Rome). Antiochus succeeded against Jerusalem, Sidon, Pelusium, Memphis.
cause them--Antiochus "caused" his followers and the apostates "to rule over many" Jews, having "divided their land" (Judea), "for gain" (that is, as a reward for their compliance).
11:4011:40: Եւ ՚ի ժամանակի վախճանի ոգորեսցի՛ ընդ արքային հարաւոյ. եւ զօրաժողով լիցի ՚ի վերայ նորա արքայն հիւսւսոյ, կառօք եւ հեծելովք եւ նաւօք բազմօք, եւ մտցէ յերկիրն՝ եւ խորտակեսցէ. եւ անցցէ՛
40 Եւ երբ ժամանակի վախճանը գայ, նա պիտի կռուի Հարաւի թագաւորի դէմ: Հիւսիսի թագաւորը կառքերով, հեծեալներով ու բազում նաւերով զօրք պիտի հաւաքի նրա դէմ, պիտի մտնի նրա երկիրը, պիտի կործանի այն,
40 «Վերջին ժամանակը հարաւի թագաւորը անոր վրայ պիտի յարձակի, բայց հիւսիսի թագաւորը կառքերով, ձիաւորներով ու շատ նաւերով մրրիկի պէս հարաւի թագաւորին դէմ պիտի երթայ ու անոր երկիրը պիտի մտնէ ու կոխելով պիտի անցնի։
Եւ ի ժամանակի վախճանի ոգորեսցի ընդ [228]արքային հարաւոյ. եւ զօրաժողով լիցի`` ի վերայ նորա արքայն հիւսիսոյ, կառօք եւ հեծելովք եւ նաւօք բազմօք, եւ մտցէ [229]յերկիրն եւ խորտակեսցէ`` եւ անցցէ:

11:40: Եւ ՚ի ժամանակի վախճանի ոգորեսցի՛ ընդ արքային հարաւոյ. եւ զօրաժողով լիցի ՚ի վերայ նորա արքայն հիւսւսոյ, կառօք եւ հեծելովք եւ նաւօք բազմօք, եւ մտցէ յերկիրն՝ եւ խորտակեսցէ. եւ անցցէ՛
40 Եւ երբ ժամանակի վախճանը գայ, նա պիտի կռուի Հարաւի թագաւորի դէմ: Հիւսիսի թագաւորը կառքերով, հեծեալներով ու բազում նաւերով զօրք պիտի հաւաքի նրա դէմ, պիտի մտնի նրա երկիրը, պիտի կործանի այն,
40 «Վերջին ժամանակը հարաւի թագաւորը անոր վրայ պիտի յարձակի, բայց հիւսիսի թագաւորը կառքերով, ձիաւորներով ու շատ նաւերով մրրիկի պէս հարաւի թագաւորին դէմ պիտի երթայ ու անոր երկիրը պիտի մտնէ ու կոխելով պիտի անցնի։
zohrab-1805▾ eastern-1994▾ western am▾
11:4011:40 Под конец же времени сразится с ним царь южный, и царь северный устремится как буря на него с колесницами, всадниками и многочисленными кораблями, и нападет на области, наводнит их, и пройдет через них.
11:40 καὶ και and; even καθ᾿ κατα down; by ὥραν ωρα hour συντελείας συντελεια consummation συγκερατισθήσεται συγκερατιζομαι he; him ὁ ο the βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐποργισθήσεται εποργιζομαι he; him βασιλεὺς βασιλευς monarch; king βορρᾶ βορρας north wind ἐν εν in ἅρμασι αρμα chariot καὶ και and; even ἐν εν in ἵπποις ιππος horse πολλοῖς πολυς much; many καὶ και and; even ἐν εν in πλοίοις πλοιον boat πολλοῖς πολυς much; many καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for χώραν χωρα territory; estate Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
11:40 וּ û וְ and בְ vᵊ בְּ in עֵ֣ת ʕˈēṯ עֵת time קֵ֗ץ qˈēṣ קֵץ end יִתְנַגַּ֤ח yiṯnaggˈaḥ נגח gore עִמֹּו֙ ʕimmˌô עִם with מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the נֶּ֔גֶב nnˈeḡev נֶגֶב south וְ wᵊ וְ and יִשְׂתָּעֵ֨ר yiśtāʕˌēr שׂער whirl עָלָ֜יו ʕālˈāʸw עַל upon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the צָּפֹ֗ון ṣṣāfˈôn צָפֹון north בְּ bᵊ בְּ in רֶ֨כֶב֙ rˈeḵev רֶכֶב chariot וּ û וְ and בְ vᵊ בְּ in פָ֣רָשִׁ֔ים fˈārāšˈîm פָּרָשׁ horseman וּ û וְ and בָ vo בְּ in אֳנִיֹּ֖ות ʔᵒniyyˌôṯ אֳנִיָּה ship רַבֹּ֑ות rabbˈôṯ רַב much וּ û וְ and בָ֥א vˌā בוא come בַ va בְּ in אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth וְ wᵊ וְ and שָׁטַ֥ף šāṭˌaf שׁטף wash off וְ wᵊ וְ and עָבָֽר׃ ʕāvˈār עבר pass
11:40. et in tempore praefinito proeliabitur adversum eum rex austri et quasi tempestas veniet contra illum rex aquilonis in curribus et in equitibus et in classe magna et ingredietur terras et conteret et pertransietAnd at the time prefixed the king of the south shall fight against him, and the king of the north shall come against him like a tempest, with chariots, andwith horsemen, and with a great navy, and he shall enter into the countries, and shall destroy, and pass through.
40. And at the time of the end shall the king of the south contend with him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass through.
11:40. And, at the predetermined time, the king of the South will fight against him, and the king of the North will come against him like a tempest, with chariots, and with horsemen, and with a great fleet, and he will enter into the lands, and will crush and pass through.
11:40. And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over:

11:40 Под конец же времени сразится с ним царь южный, и царь северный устремится как буря на него с колесницами, всадниками и многочисленными кораблями, и нападет на области, наводнит их, и пройдет через них.
11:40
καὶ και and; even
καθ᾿ κατα down; by
ὥραν ωρα hour
συντελείας συντελεια consummation
συγκερατισθήσεται συγκερατιζομαι he; him
ο the
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐποργισθήσεται εποργιζομαι he; him
βασιλεὺς βασιλευς monarch; king
βορρᾶ βορρας north wind
ἐν εν in
ἅρμασι αρμα chariot
καὶ και and; even
ἐν εν in
ἵπποις ιππος horse
πολλοῖς πολυς much; many
καὶ και and; even
ἐν εν in
πλοίοις πλοιον boat
πολλοῖς πολυς much; many
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
χώραν χωρα territory; estate
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
11:40
וּ û וְ and
בְ vᵊ בְּ in
עֵ֣ת ʕˈēṯ עֵת time
קֵ֗ץ qˈēṣ קֵץ end
יִתְנַגַּ֤ח yiṯnaggˈaḥ נגח gore
עִמֹּו֙ ʕimmˌô עִם with
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
נֶּ֔גֶב nnˈeḡev נֶגֶב south
וְ wᵊ וְ and
יִשְׂתָּעֵ֨ר yiśtāʕˌēr שׂער whirl
עָלָ֜יו ʕālˈāʸw עַל upon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
צָּפֹ֗ון ṣṣāfˈôn צָפֹון north
בְּ bᵊ בְּ in
רֶ֨כֶב֙ rˈeḵev רֶכֶב chariot
וּ û וְ and
בְ vᵊ בְּ in
פָ֣רָשִׁ֔ים fˈārāšˈîm פָּרָשׁ horseman
וּ û וְ and
בָ vo בְּ in
אֳנִיֹּ֖ות ʔᵒniyyˌôṯ אֳנִיָּה ship
רַבֹּ֑ות rabbˈôṯ רַב much
וּ û וְ and
בָ֥א vˌā בוא come
בַ va בְּ in
אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth
וְ wᵊ וְ and
שָׁטַ֥ף šāṭˌaf שׁטף wash off
וְ wᵊ וְ and
עָבָֽר׃ ʕāvˈār עבר pass
11:40. et in tempore praefinito proeliabitur adversum eum rex austri et quasi tempestas veniet contra illum rex aquilonis in curribus et in equitibus et in classe magna et ingredietur terras et conteret et pertransiet
And at the time prefixed the king of the south shall fight against him, and the king of the north shall come against him like a tempest, with chariots, andwith horsemen, and with a great navy, and he shall enter into the countries, and shall destroy, and pass through.
11:40. And, at the predetermined time, the king of the South will fight against him, and the king of the North will come against him like a tempest, with chariots, and with horsemen, and with a great fleet, and he will enter into the lands, and will crush and pass through.
11:40. And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40. Под конец своего царствования Антиох с многочисленным войском вновь пошел против царя египетского и, пройдя области "южного царя", опустошил их. Разграблена была им и Иудея. Только владения идумеев, моавитян и аммонитян остались нетронутыми: он оставил их в покое, спеша против египетского царя, чтобы не дать ему времени усилиться. Распространившиеся слухи о возмущении против него в отдаленных владениях его царства на севере и востоке заставило Антиоха поторопиться возвращением домой (ср. 2: Мак 5:11). Раздраженный царь двинулся к пределам своего царства и расположился станом между морем и Иерусалимом. Вскоре после этого, во время возвращения из похода в Персию, между Антиохией и Экбатанами Антиох скончался, пораженный Богом страшною болезнью (2: Мак 9:1, 3, 5, 9, 28).
Adam Clarke: Commentary on the Bible - 1831
11:40: 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.
Albert Barnes: Notes on the Bible - 1834
11:40: And at the time of the end - See Dan 11:35. The "time of the end" must properly denote the end or consummation of the series of events under consideration, or the matter in hand, and properly and obviously means here the end or consummation of the transactions which had been referred to in the pRev_ious part of the vision. It is equivalent to what we should say by expressing it thus: "at the winding up of the affair." In Dan 12:4, Dan 12:9, Dan 12:13, the word "end," however, obviously refers to another close or consummation - the end or consummation of the affairs that reach far into the future - the final dispensation of things in this world. It has been held by many that this could not be understood as referring to Antiochus, because what is here stated did not occur in the close of his reign. Perhaps at first sight the most obvious interpretation of what is said in this and the subsequent verses to the end of the chapter would be, that, after the series of events referred to in the pRev_ious verses; after Antiochus had invaded Egypt, and had been driven thence by the fear of the Romans, he would, in the close of his reign, again attack that country, and bring it, and Libya, and AEthiopia into subjection Dan 11:43; and that when there, tidings out of the north should compel him to abandon the expedition and return again to his own land.
Porphyry (see Jerome, in loc.) says that this was so, and that Antiochus actually invaded Egypt in the "eleventh year of his reign," which was the year before he died; and he maintains, therefore, that all this had a literal application to Antiochus, and that being so literally true, it must have been written after the events had occurred. Unfortunately the fifteen books of Porphyry are lost, and we have only the fragments of his works preserved which are to be found in the Commentary of Jerome on the book of Daniel. The statement of Porphyry, referred to by Jerome, is contrary to the otherwise universal testimony of history about the last days of Antiochus, and there are such improbabilities in the statement as to leave the general impression that Porphyry in this respect falsified history in order to make it appear that this must have been written after the events referred to. If the statement of Porphyry were correct, there would be no difficulty in applying this to Antiochus. The common belief, however, in regard to Antiochus is, that he did not invade Egypt after the series of events referred to above, and after he had been required to retire by the authority of the Roman ambassadors, as stated in the notes at Dan 11:30.
This belief accords also with all the probabilities of the case. Under these circumstances, many commentators have supposed that this portion of the chapter Dan 11:40-45 could not refer to Antiochus, and they have applied it to Anti-christ, or to the Roman power. Yet how forced and unnatural such an application must be, anyone can perceive by examining Newton on the Prophecies, pp. 308-315. The obvious, and perhaps it may be added the honest, application of the passage must be to Antiochus. This is that which would occur to any reader of the prophecy; this is what he would obviously hold to be the true application; and this is that only which would occur to anyone, unless it were deemed necessary to bend the prophecy to accommodate it to the history. Honesty and fairness, it seems to me, require that we should understand this as referring to the series of events which had been described in the pRev_ious portion of the chapter, and as designed to state the ultimate issue or close of the whole.
There will be no difficulty in this if we may regard these verses Dan 11:40-45 as containing a recapitulation, or a summing up of the series of events, with a statement of the manner in which they would close. If so interpreted all will be clear. It will then be a general statement of what would occur in regard to this remarkable transaction that would so materially affect the interests of religion in Judea, and be such an important chapter in the history of the world. This summing up, moreover, would give occasion to mention some circumstances in regard to the conquests of Antiochus which could not so well be introduced in the narrative itself, and to present, in few words, a summary of all that would occur, and to state the manner in which all would be terminated. Such a summing up, or recapitulation, is not uncommon, and in this way the impression of the whole would be more distinct.
With this view, the phrase "and at the time of the end" Dan 11:40 would refer, not so much to the "time of the end" of the reign of Antiochus, but to the "time of the end" of the whole series of the transactions referred to by the angel as recorded "in the scripture of truth" Dan 10:21, from the time of Darius the Mede Dan 11:1 to the close of the reign of Antiochus - a series of events embracing a period of some three hundred and fifty years. Viewed in reference to this long period, the whole reign of Antiochus, which was only eleven years, might be regarded as "the time of the end." It was, indeed, the most disastrous portion of the whole period, and in this chapter it occupies more space than all that went before it - for it was to be the time of the peculiar and dreadful trial of the Hebrew people, but it was "the end" of the matter - the winding up of the series - the closing of the events on which the eye of the angel was fixed, and which were so important to be known beforehand. In these verses, therefore Dan 11:40-45, he sums up what would occur in what he here calls appropriately "the time of the end" - the period when the predicted termination of this series of important events should arrive - to wit, in the brief and eventful reign of Antiochus.
Shall the king of the south - The king of Egypt. See Dan 11:5-6, Dan 11:9.
Push at him - As in the wars referred to in the pRev_ious verse - in endeavoring to expel him from Coelo-Syria and Palestine, and from Egypt itself, Dan 11:25, Dan 11:29-30. See the note at those verses.
And the king of the north shall come against him - The king of Syria - Antiochus. Against the king of Egypt. He shall repeatedly invade his lands. See the notes above.
Like a whirlwind - As if he would sweep everything before him. This he did when he invaded Egypt; when he seized on Memphis, and the best portion of the land of Egypt, and when he obtained possession of the person of Ptolemy. See the notes at Dan 11:25-27.
With chariots, and with horsemen, and with many ships - All this literally occurred in the successive invasions of Egypt by Antiochus. See the notes above.
And he shall enter into the countries - Into Coelo-Syria, Palestine, Egypt, and the adjacent lands.
And shall overflow and pass over - Like a flood he shall spread his armies over these countries. See the notes at Dan 11:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:40: at the: Dan 11:35, Dan 8:17, Dan 12:4
the king of the south: The Saracens, Dan 11:5, Dan 11:6; Eze 38:14-18
the king of the north: The Turks
like: Isa 5:28, Isa 21:1, Isa 66:15; Jer 4:13; Zac 9:14
with horsemen: Eze 38:4, Eze 38:15; Rev 9:16, Rev 16:12
overflow: Dan 11:10, Dan 11:22
Carl Friedrich Keil and Franz Delitzsch
11:40
The last Undertakings of the Hostile King, and His End
By the words קץ בּעת, which introduce these verses, the following events are placed in the time of the end. Proceeding from the view that the whole of the second half of this chapter (vv. 21-45) treats of Antiochus and his undertakings, most modern interpreters find in the verses the prophecy of a last expedition of this Syrian king against Egypt, and quote in support of this view the words of Jerome: Et haec Porphyrius ad Antiochum refert, quod undecimo anno regni sui rursus contra sororis filium, Ptolem. Philometorem dimicaverit, qui audiens venire Antiochum congregaverit multa populorum millia, sed Antiochus quasi tempestas valida in curribus et in equitibus et in classe magna ingressus sit terras plurimas et transeundo universa vastaverit, veneritque ad Judaeam et arcem munierit de ruinis murorum civitatis et sic perrexerit in Aegyptum. But regarding this expedition not only are historians silent, but the supposition of such a thing stands in irreconcilable contradiction to the historical facts regarding the last undertakings of Antiochus. According to 1 Macc. 3:27ff., Antiochus, on receiving tidings of the successful insurrection of the Maccabees, and of the victory which Judas had won, since he found that money was wanting to him to carry on the war, resolved to return to Persia, "there to collect the tribute of the countries" (1 Macc. 3:31); and after he had made Lysias governor, he delivered to him the one half of his army, that he might with it "destroy and root out the strength of Israel," and with the other half departed from Antioch and crossed the Euphrates into the high countries, i.e., the high-lying countries on the farther side of the Euphrates (1 Macc. 3:33-37). There he heard of the great treasures of a rich city in Persia, and resolved to fall upon this city and to take its treasures; but as the inhabitants received notice of the king's intention, he was driven back and compelled to return to Babylon, having accomplished nothing. On his return he heard in Persia the tidings of the overthrow of Lysias in a battle with the Maccabees, and of the re-erection of the altar of Jehovah at Jerusalem; whereupon he was so overcome with terror and dismay, that he fell sick and died (1 Macc. 6:1-16). The historical truth of this report is confirmed by Polybius, who mentions (Fragm. xxxi. 11) that Antiochus, being in difficulty for want of money, sought to spoil the temple of Artemis and Elymas, and in consequence of the failure of his design he fell ill at Tabae in Persia, and there died. By these well-established facts the supposition of an invasion of Egypt by Antiochus in the eleventh, i.e., the last year of his reign, is excluded. The Romans also, after they had already by their intervention frustrated his design against Egypt, would certainly have prevented a new war, least of all would they have permitted an entire subjugation of Egypt and the south, which we must accept after Dan 11:42, Dan 11:43. Besides, the statement made by Porphyry shows itself to be destitute of historical validity by this, that according to it, Antiochus must have made the assault against Egypt, while on the contrary, according to the prophecy, Dan 11:40, the king of the south begins the war against the king of the north, and the latter, in consequence of this attack, passes through the lands with a powerful host and subdues Egypt.
For these reasons, therefore, v. Lengerke, Maurer, and Hitzig have abandoned the statement of Porphyry as unhistorical, and limited themselves to the supposition that the section (Dan 11:40-45) is only a comprehensive repetition of that which has already been said regarding Antiochus Epiphanes, according to which "the time of the end" (Dan 11:40) denotes not the near time of the death of Antiochus, but generally the whole period of this king. But this is, when compared with Dan 11:27, Dan 11:35, impossible. If thus, according to Dan 11:35, the tribulation with which the people of God shall be visited by the hostile king for their purification shall last till the time of the end, then the time of the end to which the prophecies of Dan 11:40-45 fall cannot designate the whole duration of the conduct of this enemy, but only the end of his reign and of his persecutions, in which he perishes (Dan 11:40). On the contrary, the reference to Dan 8:17 avails nothing, because there also קץ עת has the same meaning as here, i.e., it denotes the termination of the epoch referred to, and is there only made a more general expression by means of לעת than here, where by בּעת and the connection with Dan 11:35 the end is more sharply defined. To this is to be added, that the contents of Dan 11:40-45 are irreconcilable with the supposition that in them is repeated in a comprehensive form what has already been said of Antiochus, for here something new is announced, something of which nothing has been said before. This even Maurer and Hitzig have not been able to deny, but have sought to conceal as much as possible, - Maurer by the remark: res a scriptore iterum ac saepius pertractatas esse, extremam vero manum operi defuisse; and Hitzig by various turnings - "as it seems," "but is not more precisely acknowledged," "the fact is not elsewhere communicated" - which are obviously mere make-shifts.
Thus Dan 11:40-45 do not apply to Antiochus Epiphanes, but, with most ancient interpreters, they refer only to the final enemy of the people of God, the Antichrist. This reference has been rightly vindicated by Kliefoth. We cannot, however, agree with him in distinguishing this enemy in Dan 11:40 from the king of the south and of the north, and in understanding this verse as denoting "that at the time of this hostile king, which shall be the time of the end, the kings of the south as well as of the north shall attack him, but that he shall penetrate into their lands and overthrow them." Without taking into account the connection, this interpretation is not merely possible, but it is even very natural to refer the suffix in עליו and in עמּו to one and the same person, namely, to the king who has hitherto been spoken of, and who continues in Dan 11:40-45 to be the chief subject. But the connection makes this reference impossible. It is true, indeed, that the suffix in עמּו refers without doubt to this king, but the suffix in עליו can be referred only to the king of the south named immediately before, who pushes at him, because the king against whom the king of the south pushes, and of whom mention is made vv. 21-39, is not only distinctly designated as the king of the north (Dan 11:13-21), but also, according to Dan 11:40-43, he advances from the north against the Holy Land and against Egypt; thus also, according to Dan 11:40-43, must be identical with the king of the north. In Dan 11:40-43 we do not read of a war of the hostile king against the king of the south and the king of the north. The words in which Kliefoth finds indications of this kind are otherwise to be understood.
Dan 11:40
If we now more closely look into particulars, we find that קץ עת is not the end of the hostile king, but, as in Dan 11:27, Dan 11:35, the end of the present world-period, in which also, it is true, occurs the end of this king (קצּו, Dan 11:45). For the figurative expression יתנגּח (shall push), cf. Dan 8:4. In the word there lies the idea that the king of the south commences the war, makes an aggression against the hostile king. In the second clause the subject is more precisely defined by "the king of the north" for the sake of distinctness, or to avoid ambiguity, from which it thence follows that the suffix in עליו refers to the king of the south. If the subject were not named, then "the king of the south" might have been taken for it in this clause. The words, "with chariots, and with horsemen, and with many ships," are an oratorical exemplification of the powerful war-host which the king of the north displayed; for the further statement, "he presses into the countries, overflows and passes over" (ועבר שׁטף as Dan 11:10), does not agree with the idea of a fleet, but refers to land forces. The plur. בּארצות (into the countries) does not at all agree with the expedition of a Syrian king against Egypt, since between Syria and Egypt there lay one land, Palestine; but it also does not prove that "the south-land and the north-land, the lands of the kings of the south and of the north, are meant" (Klief.), but it is to be explained from this, that the north, from which the angry king comes in his fury against the king of the south, reached far beyond Syria. The king of the north is thought of as the ruler of the distant north.
Dan 11:41
Penetrating into the countries and overflowing them with his host, he comes into the glorious land, i.e., Palestine, the land of the people of God. See at Dan 11:16 and Dan 8:9. "And many shall be overthrown." רבּות is not neuter, but refers to ארצות, Dan 11:40. For "that the whole lands are meant, represented by their inhabitants (cf. The verb masc. יכּשׁלוּ [shall be overthrown]), proceeds from the exceptions of which the second half of the verse makes mention" (Kran.). The three peoples, Edomites, Moabites, and Ammonites, are represented as altogether spared, because, as Jerome has remarked, they lay in the interior, out of the way of the line of march of Antiochus to Egypt (v. Leng., Hitzig, and others). This opinion Hitzig with justice speaks of as altogether superficial, since Antiochus would not have omitted to make war against them, as e.g., his father overcame the Ammonites in war (Polyb. v. 71), if they had not given indubitable proofs of their submission to him. Besides, it is a historical fact that the Edomites and Ammonites supported Antiochus in his operations against the Jews (1 Macc. 5:3-8; 4:61); therefore Maurer remarks, under ימּלטוּ (they shall escape): eorum enim in oppremendis Judaeis Antiochus usus est auxilio. But since the king here spoken of is not Antiochus, this historizing interpretation falls of itself to the ground. There is further with justice objected against it, that at the time of Antiochus the nation of Moab no longer existed. After the Exile the Moabites no longer appear as a nation. They are only named (Neh 13:1 and Ezra 9:1), in a passage cited from the Pentateuch, along with the Philistines and the Hittites, to characterize the relations of the present after the relations of the time of Moses. Edom, Moab, and Ammon, related with Israel by descent, are the old hereditary and chief enemies of this people, who have become by name representatives of all the hereditary and chief enemies of the people of God. These enemies escape the overthrow when the other nations sink under the power of the Antichrist. עמּון בּני 'ראשׁית, "the firstling of the sons of Ammon," i.e., that which was most valued or distinguished of the Ammonites as a first-fruit, by which Kranichfeld understands the chief city of the Ammonites. More simply others understand by the expression, "the flower of the people, the very kernel of the nation;" cf. Num 24:20; Amos 6:1; Jer 49:35. The expression is so far altogether suitable as in the flower of the people the character of the nation shows itself, the enmity against the people of God is most distinctly revealed; but in this enmity lies the reason for this people's being spared by the enemy of God.
Dan 11:42
The stretching forth of his hand upon the countries is a sign expressive of his seizing them, taking possession of them, for which he falls upon them. בּארצות are not other countries besides those which, according to Dan 11:40, he overflowed (Klief.), but the same. Of these lands Egypt is specially noticed in Dan 11:42 as the most powerful, which had hitherto successfully withstood the assaults of the king of the north, but which in the time of the end shall also be overthrown. Egypt, as the chief power of the south, represents the mightiest kingdoms of the earth. לפּליטה תּהיה לא (and there shall not be for an escape), expressive of complete overthrow, cf. Joel 2:3; Jer 50:29.
Dan 11:43
Along with the countries all their treasures fall into the possession of the conqueror, and also all the allies of the fallen kingdom shall be compelled to submit to him. The genitive מצרים belongs not merely to חמות (precious things), but to all the before-named objects. בּמצעדיו (at his steps) = בּרגליו, Judg 4:10, denotes the camp-followers, but not as mercenary soldiers (v. Leng., Hitz.). The Lybians and Cushites represent all the allies of the Egyptians (cf. Ezek 30:5; Nahum 3:9), the most southern nations of the earth.
Geneva 1599
11:40 And at the time of the end shall the king of the (b) south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.
(b) That is, both the Egyptians and the Syrians will at length fight against the Romans, but they will be overcome.
John Gill
11:40 And at the time of the end,.... At the end of the time appointed of God, when antichrist is arrived to the height of his power and authority:
shall the king of the south push at him; not Philometor king of Egypt; nor is Antiochus meant in the next clause by the king of the north; for, after he was required by the Romans to quit the land of Egypt, there was no more war between him and the king of Egypt; rather therefore the Saracens are meant by the king of the south, as Mr. Mede (y) and Cocceius think, who came from the south, from Arabia Felix: and so Gravius interprets it of the king or caliph of the Saracens, and his successors; who, extending their empire through Asia and Africa, repressed the attempts of the Roman antichrist affecting primacy in the east; and this way goes Mr. Mede, who takes them to be the same with the locusts in Rev_ 9:3, that distressed antichrist:
and the king of the north shall come against him like a whirlwind; not Antiochus, as before observed; but either emperors, kings, and Christian princes, the chief of which was Godfrey of Bullain, who was crowned king of Jerusalem, as Cocceius: or the Turks, as Jacchiades, so Mr. Brightman on the place, and Mr. Mede; who were originally Tartars or Scythians, and came from the north, the same with the horsemen at Euphrates, Rev_ 9:15, who also came against antichrist; for he seems to be the "him" they both came against; both the king of the south, and the king of the north, the two woes that came upon Christendom the Saracens are the first woe, and the Turks the second; and who chiefly afflicted the antichristian states, and came like a whirlwind upon them, suddenly, swiftly, and with great rapidity and force:
with chariots, and with horsemen, and with many ships; which well agrees with the Turks, whose armies chiefly consist of horse:
and he shall enter into the countries, and shall overflow, and pass over; into the countries belonging to antichrist; particularly the Greek or eastern empire; which they overran like a flood, seized it for themselves, and set up an empire for themselves, which still continues; as well as entered into some parts of Europe, and did much damage.
(y) Works, B. 3. p. 674.
Robert Jamieson, A. R. Fausset and David Brown
11:40 The difficulty of reconciling this with Antiochus' history is that no historian but PORPHYRY mentions an expedition of his into Egypt towards the close of his reign. This Dan 11:40, therefore, may be a recapitulation summing up the facts of the first expedition to Egypt (171-170 B.C.), in Dan 11:22, Dan 11:25; and Dan 11:41, the former invasion of Judea, in Dan 11:28; Dan 11:42-43, the second and third invasions of Egypt (169 and 168 B.C.) in Dan 11:23-24, Dan 11:29-30. AUBERLEN takes rather PORPHYRY'S statement, that Antiochus, in the eleventh year of his reign (166-165 B.C.), invaded Egypt again, and took Palestine on his way. The "tidings" (Dan 11:44) as to the revolt of tributary nations then led him to the East. PORPHYRY'S statement that Antiochus starting from Egypt took Arad in Judah, and devastated all Phœnicia, agrees with Dan 11:45; then he turned to check Artaxias, king of Armenia. He died in the Persian town Tabes, 164 B.C., as both POLYBIUS and PORPHYRY agree. Doubtless, antitypically, the final Antichrist, and its predecessor Mohammed, are intended, to whom the language may be more fully applicable than to Antiochus the type. The Saracen Arabs "of the south" "pushed at" the Greek emperor Heraclius, and deprived him of Egypt and Syria. But the Turks of "the north" not merely pushed at, but destroyed the Greek empire; therefore more is said of them than of the Saracens. Their "horsemen" are specified, being their chief strength. Their standards still are horse tails. Their "ships," too, often gained the victory over Venice, the great naval power of Europe in that day. They "overflowed" Western Asia, and then "passed over" into Europe, fixing their seat of empire at Constantinople under Mohammed II [NEWTON].
11:4111:41: եւ մտցէ յերկիրն Սաբայիմ. եւ բազումք տկարասցին։ Եւ սոքա իցեն որ ապրիցեն ՚ի ձեռաց նորա. Եդովմ, եւ Մովաբ, եւ իշխանութիւն որդւոցն Ամովնայ։
41 անցնի եւ մտնի Սաբայիմ երկիրը, եւ շատերը պիտի տկարանան: Սրանք են ահա, որ պիտի փրկուեն նրա ձեռքից. Եդոմը, Մովաբը եւ ամոնացիների իշխանութիւնը:
41 Փառաւոր երկիրը պիտի մտնէ ու շատ երկիրներ տակնուվրայ պիտի ընէ. բայց անոր ձեռքէն պիտի ազատին Եդովմը, Մովաբն ու Ամմոնի որդիներուն գլխաւոր քաղաքը։
եւ մտցէ յերկիրն [230]Սաբայիմ, եւ բազումք [231]տկարասցին. եւ սոքա իցեն որ ապրիցեն ի ձեռաց նորա, Եդովմ եւ Մովաբ, եւ իշխանութիւն որդւոցն Ամոնայ:

11:41: եւ մտցէ յերկիրն Սաբայիմ. եւ բազումք տկարասցին։ Եւ սոքա իցեն որ ապրիցեն ՚ի ձեռաց նորա. Եդովմ, եւ Մովաբ, եւ իշխանութիւն որդւոցն Ամովնայ։
41 անցնի եւ մտնի Սաբայիմ երկիրը, եւ շատերը պիտի տկարանան: Սրանք են ահա, որ պիտի փրկուեն նրա ձեռքից. Եդոմը, Մովաբը եւ ամոնացիների իշխանութիւնը:
41 Փառաւոր երկիրը պիտի մտնէ ու շատ երկիրներ տակնուվրայ պիտի ընէ. բայց անոր ձեռքէն պիտի ազատին Եդովմը, Մովաբն ու Ամմոնի որդիներուն գլխաւոր քաղաքը։
zohrab-1805▾ eastern-1994▾ western am▾
11:4111:41 И войдет он в прекраснейшую из земель, и многие области пострадают и спасутся от руки его только Едом, Моав и большая часть сынов Аммоновых.
11:41 καὶ και and; even ἐπελεύσεται επερχομαι come on / against εἰς εις into; for τὴν ο the χώραν χωρα territory; estate μου μου of me; mine
11:41 וּ û וְ and בָא֙ vˌā בוא come בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the צְּבִ֔י ṣṣᵊvˈî צְבִי beauty וְ wᵊ וְ and רַבֹּ֖ות rabbˌôṯ רַב much יִכָּשֵׁ֑לוּ yikkāšˈēlû כשׁל stumble וְ wᵊ וְ and אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these יִמָּלְט֣וּ yimmālᵊṭˈû מלט escape מִ mi מִן from יָּדֹ֔ו yyāḏˈô יָד hand אֱדֹ֣ום ʔᵉḏˈôm אֱדֹום Edom וּ û וְ and מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and רֵאשִׁ֖ית rēšˌîṯ רֵאשִׁית beginning בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:41. et introibit in terram gloriosam et multae corruent hae autem solae salvabuntur de manu eius Edom et Moab et principium filiorum AmmonAnd he shal enter into the glorious land, ansd many shall fall: and these only shakll be saved out of his hand, Edom, and Moab, and the principality of the children of Ammon.
41. He shall enter also into the glorious land, and many shall be overthrown: but these shall be delivered out of his hand, Edom, and Moab, and the chief of the children of Ammon.
11:41. And he will enter into the glorious land, and many will fall. But only these will be saved from his hand: Edom, and Moab, and the first part of the sons of Ammon.
11:41. He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, [even] Edom, and Moab, and the chief of the children of Ammon.
He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, [even] Edom, and Moab, and the chief of the children of Ammon:

11:41 И войдет он в прекраснейшую из земель, и многие области пострадают и спасутся от руки его только Едом, Моав и большая часть сынов Аммоновых.
11:41
καὶ και and; even
ἐπελεύσεται επερχομαι come on / against
εἰς εις into; for
τὴν ο the
χώραν χωρα territory; estate
μου μου of me; mine
11:41
וּ û וְ and
בָא֙ vˌā בוא come
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
צְּבִ֔י ṣṣᵊvˈî צְבִי beauty
וְ wᵊ וְ and
רַבֹּ֖ות rabbˌôṯ רַב much
יִכָּשֵׁ֑לוּ yikkāšˈēlû כשׁל stumble
וְ wᵊ וְ and
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
יִמָּלְט֣וּ yimmālᵊṭˈû מלט escape
מִ mi מִן from
יָּדֹ֔ו yyāḏˈô יָד hand
אֱדֹ֣ום ʔᵉḏˈôm אֱדֹום Edom
וּ û וְ and
מֹואָ֔ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
רֵאשִׁ֖ית rēšˌîṯ רֵאשִׁית beginning
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:41. et introibit in terram gloriosam et multae corruent hae autem solae salvabuntur de manu eius Edom et Moab et principium filiorum Ammon
And he shal enter into the glorious land, ansd many shall fall: and these only shakll be saved out of his hand, Edom, and Moab, and the principality of the children of Ammon.
11:41. And he will enter into the glorious land, and many will fall. But only these will be saved from his hand: Edom, and Moab, and the first part of the sons of Ammon.
11:41. He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, [even] Edom, and Moab, and the chief of the children of Ammon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:41: 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.
Albert Barnes: Notes on the Bible - 1834
11:41: He shall enter also into the glorious land - Margin, "land of delight," or ornament, or goodly land. The Hebrew is, "land of ornament;" that is, of beauty, to wit, Palestine, or the holy land. The same word is used in Dan 11:16. See the note at that place. As to the fact that he would invade that land, see the notes at Dan 11:28, Dan 11:31-33.
And many countries shall be overthrown - The word countries here is supplied by the translators. The Hebrew word רבות rabô th may denote "many things," and might refer to cities, dwellings, institutions, etc. The meaning is, that he would produce wide devastation, which was true of Antiochus, when, either personally or by his generals, he invaded the land of Palestine. See the notes above.
But these shall escape out of his hand ... - Intent on his work in Palestine, and having enough there to occupy his attention, the neighboring lands of Edom, Moab, and Ammon shall not be molested by him. The wrath of Antiochus was particularly against the Jews, and it is not a little remarkable that no mention is made of his invading these adjacent countries. The route which he pursued was to Egypt, along the shores of the Mediterranean, and though he turned from his course to wreak his vengeance on the Jews, yet it does not appear that he carried his arms farther from the main line of his march. Antiochus was principally engaged with the Egyptians and the Romans; he was also engaged with the Jews, for Palestine had been the battlefield - the main place and object of contention between the king of Syria and the king of Egypt. Moab, and Edom, and Ammon were comparatively remote from the scene of conflict, and were left unmolested. It would seem most probable, also, that these nations were friendly to Antiochus, and were in alliance with him, or at least it is certain that they were hostile to the Jews, which, for the purposes of Antiochus, amounted to the same thing. Judas Maccabeus is represented as engaged with them in war, and consequently they must have either been in alliance with Antiochus, or in some other way promoting his interests. See 1 Macc. 4:61; 5:3, 6-9. These countries were, therefore, in fact, secure from the invasions of Antiochus, and so far the prophecy was literally fulfilled. It may be added
(a), that no occurrence since that time has taken place to which the prophecy can with propriety be applied; and
(b), that no natural sagacity could have foreseen this, and that, therefore, if the prediction was uttered before the days of Antiochus, it must have been the result of Divine inspiration.
As to the former of these remarks (a), if anyone is desirous of seeing how forced and unnatural must be any attempt to apply this to any other times than those of Antiochus, he has only to consult Bishop Newton on the Prophecies (pp. 311-313), who explains it as referring to the Ottoman empire, and to the fact that though the Turks have been able to take Jerusalem, they have never been able to subdue the Arabians, the Moabites, or the Ammonites. Aleppo, Damascus, and Gaza, says he, were forced to submit, but these other places "escaped out of the hands" of the Turks. As to the other remark (b), if one, writing after the events, had intended to give a brief and striking view of what Antiochus did, he could not find better language to express it than to say in the words of the passage before us, "He shall enter also into the glorious land, and many countries shall be overthrown; but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon." But it is clear that there is no natural sagacity by which this could be foreseen. There was nothing in the character of those nations, or in the nature of the case, which would lead one to anticipate it - for the presumption would be, that if a desolating war were waged on Palestine by a cruel conqueror, his ravages would be extended to the neighboring countries also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:41: enter: Dan 11:45; Eze 38:8-13
glorious land: or, goodly land, Dan 11:16, Heb. land of delight, or, ornament
even: Isa 11:13-15; Jer 9:26, Jer 48:47, Jer 49:6
Geneva 1599
11:41 He shall enter also into the (c) glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, [even] Edom, and Moab, and the chief of the children of Ammon.
(c) The angel forewarns the Jews that when they should see the Romans invade them, and that the wicked would escape their hands, that then they should think that all this was done by God's providence, seeing that he warned them of it so long before, and therefore he would still preserve them.
John Gill
11:41 He shall enter also into the glorious land,.... The land of Israel, as the Syriac version expresses it; or the land of Judea, which the Turk entered into, and got possession of, and still retains, notwithstanding all the attempts made by the European princes to get it out of his hand:
and many countries shall be overthrown; of which the eastern empire listed as Bithynia, Mysia, Lycaonia, Phrygia, and Carlo, and to the Hellesport and the Euxine sea, conquered by Ottoman and his son Urchenes; Callipolis, Hadrianople, by Amurath; Thessalia, Macedonia, Phocis, Mysia, and Bulgaria, by Bajazet; and at last Constantinople itself by Mahomet the second, which put an end to the eastern empire: though perhaps those countries and places may be here more especially meant which lay near Judea, and fell into the hands of the Turk when that did; as Comagene of Syria, Antioch, Damascus, Tripolis, Berytus, Sidon, and all Palestine, and all the sea coast to Egypt:
but these shall escape out of his hand, even Edom and Moab, and the chief of the children of Ammon; by which according to Jerom is meant Arabia, left untouched by him; so Mr. Mede interprets them of Arabia and Petraea, which some of the above people formerly inhabited, as Jacchiades observes; and which Arabians were never subdued by the Turks, but are independent of them to this day; yea, the Turks pay a yearly tribute to them for the passage of their pilgrims to Mecca, as well as pay for the canyons that pass through their country, as is affirmed (z) by modern travellers; and yet it may be observed that these countries did not escape Antiochus, who particularly took Rabbath, the metropolis of Ammon.
(z) See Dr. Newton's Dissertations on the Prophecies. p. 53, 54, &c.
John Wesley
11:41 The children of Ammon - He will not hurt them; because they helped him against the Jews.
Robert Jamieson, A. R. Fausset and David Brown
11:41 Antiochus, according to PORPHYRY, marching against Ptolemy, though he turned from his course to wreak his wrath on the Jews, did not meddle with Edom, Moab, and Ammon on the side of Judea. In 1 Maccabees 4:61; 5:3; &c., it is stated that he used their help in crushing the Jews, of whom they were the ancient enemies. Compare Is 11:14, as to Israel's future retribution, just as the Maccabees made war on them as the friends of Antiochus (1 Maccabees 5:1-68). Antitypically, the Turks under Selim entered Jerusalem on their way to Egypt, and retain "the glorious land" of Palestine to this day. But they never could conquer the Arabs, who are akin to Edom, Moab, and Ammon (Gen 16:12). So in the case of the final Antichrist.
11:4211:42: Եւ ձգեսցէ զձեռն իւր յերկիրն. եւ երկիրն Եգիպտացւոց ո՛չ եղիցի ՚ի փրկութիւն.
42 Նա իր ձեռքը պիտի երկարի դէպի երկիրը, եւ Եգիպտացիների երկիրը չի փրկուելու:
42 Իր ձեռքը երկիրներու վրայ պիտի երկնցնէ ու Եգիպտոսը պիտի չկարենայ ազատիլ։
Եւ ձգեսցէ զձեռն իւր [232]յերկիրն. եւ երկիրն Եգիպտացւոց ոչ եղիցի ի փրկութիւն:

11:42: Եւ ձգեսցէ զձեռն իւր յերկիրն. եւ երկիրն Եգիպտացւոց ո՛չ եղիցի ՚ի փրկութիւն.
42 Նա իր ձեռքը պիտի երկարի դէպի երկիրը, եւ Եգիպտացիների երկիրը չի փրկուելու:
42 Իր ձեռքը երկիրներու վրայ պիտի երկնցնէ ու Եգիպտոսը պիտի չկարենայ ազատիլ։
zohrab-1805▾ eastern-1994▾ western am▾
11:4211:42 И прострет руку свою на разные страны; не спасется и земля Египетская.
11:42 καὶ και and; even ἐν εν in χώρᾳ χωρα territory; estate Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οὐκ ου not ἔσται ειμι be ἐν εν in αὐτῇ αυτος he; him διασῳζόμενος διασωζω thoroughly save; bring safely through
11:42 וְ wᵊ וְ and יִשְׁלַ֥ח yišlˌaḥ שׁלח send יָדֹ֖ו yāḏˌô יָד hand בַּ ba בְּ in אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth וְ wᵊ וְ and אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לֹ֥א lˌō לֹא not תִהְיֶ֖ה ṯihyˌeh היה be לִ li לְ to פְלֵיטָֽה׃ fᵊlêṭˈā פְּלֵיטָה escape
11:42. et mittet manum suam in terras et terra Aegypti non effugietAnd he shall lay his hand upon the lands: and the land of Egypt shall not escape.
42. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape.
11:42. And he will cast his hand upon the lands, and the land of Egypt will not escape.
11:42. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape.
He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape:

11:42 И прострет руку свою на разные страны; не спасется и земля Египетская.
11:42
καὶ και and; even
ἐν εν in
χώρᾳ χωρα territory; estate
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
οὐκ ου not
ἔσται ειμι be
ἐν εν in
αὐτῇ αυτος he; him
διασῳζόμενος διασωζω thoroughly save; bring safely through
11:42
וְ wᵊ וְ and
יִשְׁלַ֥ח yišlˌaḥ שׁלח send
יָדֹ֖ו yāḏˌô יָד hand
בַּ ba בְּ in
אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth
וְ wᵊ וְ and
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לֹ֥א lˌō לֹא not
תִהְיֶ֖ה ṯihyˌeh היה be
לִ li לְ to
פְלֵיטָֽה׃ fᵊlêṭˈā פְּלֵיטָה escape
11:42. et mittet manum suam in terras et terra Aegypti non effugiet
And he shall lay his hand upon the lands: and the land of Egypt shall not escape.
11:42. And he will cast his hand upon the lands, and the land of Egypt will not escape.
11:42. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:42: 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.
Albert Barnes: Notes on the Bible - 1834
11:42: He shall stretch forth his hand also upon the countries - Margin, send forth. Significant of war and conquest. The idea is, that he would be an invader of foreign lands - a characteristic which it is not necessary to show pertained to Antiochus.
And the land of Egypt shall not escape - Moab and Edom, and the land of Ammon would escape, but Egypt would not. We have seen in the exposition of this chapter (see the notes at Dan 11:25-28) that he, in fact, subdued Memphis and the best portions of Egypt, and even obtained possession of the person of the king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:42: stretch forth: Heb. send forth
and: Eze 29:14; Zac 10:10, Zac 10:11, Zac 14:17; Rev 11:8
John Gill
11:42 He shall stretch forth his hand also upon the countries,.... Before mentioned, and take possession of them and rule over them, as the Turk does to this day:
and the land of Egypt shall not escape; the hands of the Turk by whom it was taken from the Mamalucs; and is now a province of the Turkish empire, and governed by a Turkish basha, with twenty four princes under him (a). This was not true of Antiochus, who, after he had been checked by the Romans, never entered into Egypt, and much less became master of it, as the Turk now is.
(a) Ibid. (See Dr. Newton's Dissertations on the Prophecies) p. 394.
Robert Jamieson, A. R. Fausset and David Brown
11:42 Egypt . . . Libyans . . . Ethiopians--The latter two, being the allies of the first, served under Antiochus when he conquered Egypt. Antitypically, Egypt, though it held out long under the Mamelukes, in A.D. 1517 fell under the Turks. Algiers, Tunis, and other parts of Africa, are still under them.
at his steps--following him (Ex 11:8, Margin; Judg 4:10).
11:4311:43: եւ տիրեսցէ ՚ի վերայ գաղտնեաց ոսկւոյ եւ արծաթոյ, եւ ՚ի վերայ ամենայն ցանկալեացն Եգիպտացւոց՝ եւ Լիբեացւոց, եւ Եթւովպացւոց յամուրս նոցա[12268]։ [12268] Ոմանք. Եւ Լիբացւոց։
43 Նա պիտի տիրի գաղտնի գանձարանների ոսկուն եւ արծաթին, եգիպտացիների, լիբիացիների եւ եթովպացիների ամրոցներում պահուած ամբողջ թանկարժէք ակնեղէնին:
43 Ոսկիի ու արծաթի գանձերուն ու Եգիպտոսի բոլոր պատուական բաներուն պիտի տիրէ եւ Լիբէացիներն ու Եթովպիացիները անոր պիտի* հետեւին։
եւ տիրեսցէ ի վերայ [233]գաղտնեաց ոսկւոյ եւ արծաթոյ, եւ ի վերայ ամենայն ցանկալեացն [234]Եգիպտացւոց եւ Լիբէացւոց, եւ Եթէովպացւոց յամուրս նոցա:

11:43: եւ տիրեսցէ ՚ի վերայ գաղտնեաց ոսկւոյ եւ արծաթոյ, եւ ՚ի վերայ ամենայն ցանկալեացն Եգիպտացւոց՝ եւ Լիբեացւոց, եւ Եթւովպացւոց յամուրս նոցա[12268]։
[12268] Ոմանք. Եւ Լիբացւոց։
43 Նա պիտի տիրի գաղտնի գանձարանների ոսկուն եւ արծաթին, եգիպտացիների, լիբիացիների եւ եթովպացիների ամրոցներում պահուած ամբողջ թանկարժէք ակնեղէնին:
43 Ոսկիի ու արծաթի գանձերուն ու Եգիպտոսի բոլոր պատուական բաներուն պիտի տիրէ եւ Լիբէացիներն ու Եթովպիացիները անոր պիտի* հետեւին։
zohrab-1805▾ eastern-1994▾ western am▾
11:4311:43 И завладеет он сокровищами золота и серебра и разными драгоценностями Египта; Ливийцы и Ефиопляне последуют за ним.
11:43 καὶ και and; even κρατήσει κρατεω seize; retain τοῦ ο the τόπου τοπος place; locality τοῦ ο the χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even τοῦ ο the τόπου τοπος place; locality τοῦ ο the ἀργυρίου αργυριον silver piece; money καὶ και and; even πάσης πας all; every τῆς ο the ἐπιθυμίας επιθυμια longing; aspiration Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even Λίβυες λιβυες and; even Αἰθίοπες αιθιοψ Aithiops; Ethiops ἔσονται ειμι be ἐν εν in τῷ ο the ὄχλῳ οχλος crowd; mass αὐτοῦ αυτος he; him
11:43 וּ û וְ and מָשַׁ֗ל māšˈal משׁל rule בְּ bᵊ בְּ in מִכְמַנֵּי֙ miḵmannˌê מִכְמַנִּים hidden treasures הַ ha הַ the זָּהָ֣ב zzāhˈāv זָהָב gold וְ wᵊ וְ and הַ ha הַ the כֶּ֔סֶף kkˈesef כֶּסֶף silver וּ û וְ and בְ vᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole חֲמֻדֹ֣ות ḥᵃmuḏˈôṯ חֲמֻדֹות desirables מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and לֻבִ֥ים luvˌîm לוּבִי Libyan וְ wᵊ וְ and כֻשִׁ֖ים ḵušˌîm כֻּשִׁי Ethiopian בְּ bᵊ בְּ in מִצְעָדָֽיו׃ miṣʕāḏˈāʸw מִצְעָד step
11:43. et dominabitur thesaurorum auri et argenti et in omnibus pretiosis Aegypti per Lybias quoque et Aethiopias transibitAnd he shall have power over the treasures of gold, and of silver, and all the precious things of Egypt: and he shall pass through Lybia, and Ethiopia.
43. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.
11:43. And he will rule over the treasure chests of gold, and silver, and all the precious things of Egypt, and likewise he will pass through Libya and Ethiopia.
11:43. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians [shall be] at his steps.
But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians [shall be] at his steps:

11:43 И завладеет он сокровищами золота и серебра и разными драгоценностями Египта; Ливийцы и Ефиопляне последуют за ним.
11:43
καὶ και and; even
κρατήσει κρατεω seize; retain
τοῦ ο the
τόπου τοπος place; locality
τοῦ ο the
χρυσίου χρυσιον gold piece; gold leaf
καὶ και and; even
τοῦ ο the
τόπου τοπος place; locality
τοῦ ο the
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
πάσης πας all; every
τῆς ο the
ἐπιθυμίας επιθυμια longing; aspiration
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
Λίβυες λιβυες and; even
Αἰθίοπες αιθιοψ Aithiops; Ethiops
ἔσονται ειμι be
ἐν εν in
τῷ ο the
ὄχλῳ οχλος crowd; mass
αὐτοῦ αυτος he; him
11:43
וּ û וְ and
מָשַׁ֗ל māšˈal משׁל rule
בְּ bᵊ בְּ in
מִכְמַנֵּי֙ miḵmannˌê מִכְמַנִּים hidden treasures
הַ ha הַ the
זָּהָ֣ב zzāhˈāv זָהָב gold
וְ wᵊ וְ and
הַ ha הַ the
כֶּ֔סֶף kkˈesef כֶּסֶף silver
וּ û וְ and
בְ vᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
חֲמֻדֹ֣ות ḥᵃmuḏˈôṯ חֲמֻדֹות desirables
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
לֻבִ֥ים luvˌîm לוּבִי Libyan
וְ wᵊ וְ and
כֻשִׁ֖ים ḵušˌîm כֻּשִׁי Ethiopian
בְּ bᵊ בְּ in
מִצְעָדָֽיו׃ miṣʕāḏˈāʸw מִצְעָד step
11:43. et dominabitur thesaurorum auri et argenti et in omnibus pretiosis Aegypti per Lybias quoque et Aethiopias transibit
And he shall have power over the treasures of gold, and of silver, and all the precious things of Egypt: and he shall pass through Lybia, and Ethiopia.
11:43. And he will rule over the treasure chests of gold, and silver, and all the precious things of Egypt, and likewise he will pass through Libya and Ethiopia.
11:43. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians [shall be] at his steps.
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Albert Barnes: Notes on the Bible - 1834
11:43: But he shall have power over the treasures of gold and of silver - See the notes at Dan 11:28. Having seized upon the most important places in Egypt, and having possession of the person of the king, he would, of course, have the wealth of Egypt at his disposal, and would return to his land laden with spoils.
And over all the precious things of Egypt - The rich lands, the public buildings, the contents of the royal palace, the works of art, and the monuments, and books, and implements of war. All these would, of course, be at the disposal of the conqueror.
And the Libyans - The word Libyans, in the Hebrew Scriptures, is everywhere joined with the Egyptians and Ethiopians. They are supposed to have been a people of Egyptian origin, and their country bordered on Egypt in the west. See Tanner's Ancient Atlas. A conquest of Egypt was almost in itself a conquest of Libya.
And the Ethiopians - Hebrew, Cushites - כשׁים kushı̂ ym. On the general meaning of the word Cush or Ethiopia in the Scriptures, see the note at Isa 11:11. The reference here, undoubtedly, is to the African Cush or Ethiopia, which bounded Egypt on the south. This country comprehended not only Ethiopia above Syene and the Cataracts, but likewise Thebais or Upper Egypt. A subjugation of Egypt would be, in fact, almost a conquest of this land.
Shall be at his steps - Gesenius renders this, "in his company." The word means properly step, or walk. Compare Psa 37:23; Pro 20:24. The Vulgate renders this, "And he shall pass also through Libya and Ethiopia." The Greek, "and he shall have power over all the secret treasures of gold and of silver, and over all the desirable things of Egypt, and of the Libyans, and of the Ethiopians, in their strongholds." Lengerke renders it, "And the Libyans and Ethiopians shall follow his steps." The proper sense of the Hebrew would be, that they accompanied him; that they marched with him or followed him; and the phrase would be applicable either to those who were allies, or who were led captive. The more probable idea would be that they were allies, or were associated with him, than that they were captives. I do not know that there are any distinct historical facts which show the truth of what is here predicted respecting Antiochus, but it cannot be considered as improbable that the prophecy was fulfilled, for
(a), as already observed, these nations, naturally allied to Egypt as being a part of the same people, bounded Egypt on the west and on the south;
(b) in the days of Ezekiel Eze 30:4-5, we find that they were actually confederated with Egypt in a "league," and that the calamity which fell upon Egypt, also fell directly upon Ethiopia and Libya; and
(c) the possession of Egypt, therefore, would be naturally followed with the subjugation of these places, or it might be presumed that they would seek the alliance and friendship of one who had subdued it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:43: the Libyans: Jer 46:9, Jer 46:10; Eze 38:5
at his: Exo 11:8; Jdg 4:10
John Gill
11:43 But he shall have power over the treasures of gold and silver, and over all the precious things of Egypt,.... The land of Egypt, as it is a very large, so a very rich country, abounding with gold, silver, and precious things; all which came into the hands of the Turk along with it; for when Selim, the ninth emperor of the Turks, conquered the Mamalucs he caused five hundred of the chiefest Egyptian families to be transported to Constantinople; as likewise a great number of Mamalucs' wives and children, besides the sultan's treasure, and other immense riches (b).
And the Lybians and the Ethiopians shall be at his steps; at his command and pleasure; shall follow him, being taken captive, or go where he orders them; that is, in all things shall be obedient to him. So we find that these very people will be in the army of Gog or the Turk, when he shall march against the land of Judea, to recover it from the Jews, when possessed of it, Ezek 38:5. These people, the Africans and Ethiopians, are near to Egypt, and therefore mentioned with it, and never were under the power of Antiochus, as Jerome observes; but are now subject to the Ottoman empire, and make a part of it; which is a very strong evidence of the Turk being the king of the north here spoken of.
(b) See Dr. Newton's Dissertations on the Prophecies, p. 393.
John Wesley
11:43 At his steps - He had them at his foot, at his beck.
11:4411:44: Եւ ապա համբաւք եւ տագնապք ճեպեսցեն զնա յարեւելից, եւ ՚ի հիւսւսոյ եկեսցէ սրտմտութեամբ բազմաւ ապականել զբազումս[12269]։ [12269] Ոմանք. Եւ եկեսցէ սրտմտ՛՛։
44 Բայց յետոյ արեւելքից եկող լուրերն ու տագնապները պիտի շտապեցնեն նրան, եւ նա հիւսիսից պիտի արշաւի մեծ բարկութեամբ սպանելու շատերին:
44 Բայց արեւելքէն ու հիւսիսէն լուրեր պիտի գան, որոնք զինք պիտի խռովեցնեն, ուստի մեծ բարկութեամբ պիտի ելլէ, որպէս զի շատերը կորսնցնէ ու բնաջինջ ընէ։
Եւ ապա համբաւք եւ տագնապք ճեպեսցեն զնա յարեւելից, եւ ի հիւսիսոյ եկեսցէ սրտմտութեամբ բազմաւ ապականել զբազումս:

11:44: Եւ ապա համբաւք եւ տագնապք ճեպեսցեն զնա յարեւելից, եւ ՚ի հիւսւսոյ եկեսցէ սրտմտութեամբ բազմաւ ապականել զբազումս[12269]։
[12269] Ոմանք. Եւ եկեսցէ սրտմտ՛՛։
44 Բայց յետոյ արեւելքից եկող լուրերն ու տագնապները պիտի շտապեցնեն նրան, եւ նա հիւսիսից պիտի արշաւի մեծ բարկութեամբ սպանելու շատերին:
44 Բայց արեւելքէն ու հիւսիսէն լուրեր պիտի գան, որոնք զինք պիտի խռովեցնեն, ուստի մեծ բարկութեամբ պիտի ելլէ, որպէս զի շատերը կորսնցնէ ու բնաջինջ ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:4411:44 Но слухи с востока и севера встревожат его, и выйдет он в величайшей ярости, чтобы истреблять и губить многих,
11:44 καὶ και and; even ἀκοὴ ακοη hearing; report ταράξει ταρασσω stir up; trouble αὐτὸν αυτος he; him ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east καὶ και and; even βορρᾶ βορρας north wind καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out ἐν εν in θυμῷ θυμος provocation; temper ἰσχυρῷ ισχυρος forceful; severe καὶ και and; even ῥομφαίᾳ ρομφαια broadsword ἀφανίσαι αφανιζω obscure; hide καὶ και and; even ἀποκτεῖναι αποκτεινω kill πολλούς πολυς much; many
11:44 וּ û וְ and שְׁמֻעֹ֣ות šᵊmuʕˈôṯ שְׁמוּעָה report יְבַהֲלֻ֔הוּ yᵊvahᵃlˈuhû בהל disturb מִ mi מִן from מִּזְרָ֖ח mmizrˌāḥ מִזְרָח sunrise וּ û וְ and מִ mi מִן from צָּפֹ֑ון ṣṣāfˈôn צָפֹון north וְ wᵊ וְ and יָצָא֙ yāṣˌā יצא go out בְּ bᵊ בְּ in חֵמָ֣א ḥēmˈā חֵמָה heat גְדֹלָ֔ה ḡᵊḏōlˈā גָּדֹול great לְ lᵊ לְ to הַשְׁמִ֥יד hašmˌîḏ שׁמד destroy וּֽ ˈû וְ and לְ lᵊ לְ to הַחֲרִ֖ים haḥᵃrˌîm חרם consecrate רַבִּֽים׃ rabbˈîm רַב much
11:44. et fama turbabit eum ab oriente et ab aquilone et veniet in multitudine magna ut conterat et interficiat plurimosAnd tidings out of the east, and out of the north, shall trouble him: and he shall come with a great multitude to destroy and slay many.
44. But tidings out of the east and out of the north shall trouble him: and he shall go forth with great fury to destroy and utterly to make away many.
11:44. And rumors from the East and from the North will trouble him. And he will arrive with a great multitude to destroy and to execute many.
11:44. But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many:

11:44 Но слухи с востока и севера встревожат его, и выйдет он в величайшей ярости, чтобы истреблять и губить многих,
11:44
καὶ και and; even
ἀκοὴ ακοη hearing; report
ταράξει ταρασσω stir up; trouble
αὐτὸν αυτος he; him
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
καὶ και and; even
βορρᾶ βορρας north wind
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
ἐν εν in
θυμῷ θυμος provocation; temper
ἰσχυρῷ ισχυρος forceful; severe
καὶ και and; even
ῥομφαίᾳ ρομφαια broadsword
ἀφανίσαι αφανιζω obscure; hide
καὶ και and; even
ἀποκτεῖναι αποκτεινω kill
πολλούς πολυς much; many
11:44
וּ û וְ and
שְׁמֻעֹ֣ות šᵊmuʕˈôṯ שְׁמוּעָה report
יְבַהֲלֻ֔הוּ yᵊvahᵃlˈuhû בהל disturb
מִ mi מִן from
מִּזְרָ֖ח mmizrˌāḥ מִזְרָח sunrise
וּ û וְ and
מִ mi מִן from
צָּפֹ֑ון ṣṣāfˈôn צָפֹון north
וְ wᵊ וְ and
יָצָא֙ yāṣˌā יצא go out
בְּ bᵊ בְּ in
חֵמָ֣א ḥēmˈā חֵמָה heat
גְדֹלָ֔ה ḡᵊḏōlˈā גָּדֹול great
לְ lᵊ לְ to
הַשְׁמִ֥יד hašmˌîḏ שׁמד destroy
וּֽ ˈû וְ and
לְ lᵊ לְ to
הַחֲרִ֖ים haḥᵃrˌîm חרם consecrate
רַבִּֽים׃ rabbˈîm רַב much
11:44. et fama turbabit eum ab oriente et ab aquilone et veniet in multitudine magna ut conterat et interficiat plurimos
And tidings out of the east, and out of the north, shall trouble him: and he shall come with a great multitude to destroy and slay many.
11:44. And rumors from the East and from the North will trouble him. And he will arrive with a great multitude to destroy and to execute many.
11:44. But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.
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Adam Clarke: Commentary on the Bible - 1831
11:44: 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].
Albert Barnes: Notes on the Bible - 1834
11:44: But tidings out of the east and out of the north shall trouble him - Shall disturb him, or alarm him. That is, he will hear something from those quarters that will disarrange all his other plans, or that will summon him forth in his last and final expedition - on that expedition in which "he will come to his end" Dan 11:45, or which will be the end of this series of historical events. The reference here is to the winding up of this series of transactions, and, according to the view taken on Dan 11:40 (see the note at that place), it is not necessary to suppose that this would happen immediately after what is stated in Dan 11:43, but it is rather to be regarded as a statement of what would occur in the end, or of the manner in which the person here referred to would finally come to an end, or in which these events would be closed. As a matter of fact, Antiochus, as will be seen in the notes at Dan 11:45, was called forth in a warlike expedition by tidings or reports from Parthia and Armenia - regions lying to the east and the north, and it was in this expedition that he lost his life, and that this series of historical events was closed. Lengerke says, Antiochus assembled an army to take vengeance on the Jews, who, after the close of the unfortunate campaign in Egypt, rose up, under the Maccabees, against Antiochus, 1 Macc. 3:10, following Then the intelligence that the Parthians in the east, and the Armenians in the north, had armed themselves for war against him, alarmed him. So Tacitus (Hist. v. 8) says (Antiochus Judaeis), Demere superstitionem et mores Groecorum dare adnixus, quominus teterrimain gentem in melius mutaret, Parthorum bello prohibitus est, nam ea tempestate Arsaces defecerat. In the year 147 b. c., Antiochus went on the expedition to Persia and Armenia, on the return from which he died. The occasions for this were these:
(a) Artaxias, the king of Armenia, who was his vassal, had Rev_olted from him, and
(b) he sought to replenish his exhausted treasury, that he might wage the war with Judas Maccabeus.
See 1 Macc. 3:27-37; Jos. Ant. b. xii. ch. vii. Section 2; Appian, Syriac. xlvi. 80; Porphyry, in Jerome, in loc.
Therefore he shall go forth with great fury to destroy ... - Great fury at the Rev_olt of Artaxias, and especially at this juncture when he was waging war with the Jews; and great fury at the Jews, with a determination to obtain the means utterly to destroy them. 1 Macc. 3:27: "Now when king Antiochus heard these things (the successes of Judas Maceabeus), he was full of indignation." In every way his wrath was kindled. He was enraged against the Jews on account of their success; he was enraged against Artaxias for Rev_olting from him; he was enraged because his treasury was exhausted, and he had not the means of prosecuting the war. In this mood of mind he crossed the Euphrates (1 Macc. 3:37) to prosecute the war in the East, and, as it is said here, "utterly to make away many." Everything conspired to kindle his fury, and in this state of mind, he went forth on his last expedition to the East. Nothing, in fact, could better describe the state of mind of Antiochus than the language used here by the angel to Daniel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:44: east: Dan 11:11, Dan 11:30; Eze 38:9-12; Rev 16:12, Rev 17:13, Rev 19:19-21
Carl Friedrich Keil and Franz Delitzsch
11:44
The End of the Hostile King
As has been already seen, the expressions in Dan 11:40-43 regarding this king do not agree with Antiochus Epiphanes, so also the statements regarding his end are in contradiction to the historical facts regarding the end of the Syrian king. When the hostile king took possession of Egypt and its treasures, and made the Lybians and Cushites subject to him, tidings from the east and the north overwhelm him with terror. The masc. יבהלהוּ stands ad sensum related to the persons who occasion the reports. The reports excited his anger, so that he goes forth to destroy many. We have to think thus on the reports of revolt and insurrections in the east and the north of his kingdom, which came to his ears in Egypt. On this ground Hitzig, with other interpreters, refuses to refer the statement in Dan 11:44 to the expedition of Antiochus against the Parthians and Armenians (Tacit. hist. Dan 11:8, and App. Syr. c. 45, 46; 1 Macc. 3:37), because Antiochus did not undertake this expedition from Egypt; and rather, in regard to the east, thinks on the tidings from Jerusalem of the rebellion of Judea (2 Macc. 5:11ff.; 1 Macc. 1:24), and in regard to the north, on the very problematical expedition against the Aradiaei, without observing, however, that no Scripture writer designates Jerusalem as lying in the east of Egypt, But besides, Antiochus, since he has occupied for some years beyond the Euphrates, and there met with his death, could not shortly before his end lead an expedition out of Egypt against Aradus. What Porphyry says
(Note: The words are: Pugnans contra Aegyptios et Lybias, Aethiopiasque pertransiens, audiet sibi ab aquilone et oriente praelia concitari, unde et regrediens capit Aradios resistentes et omnem in littore Phoenicis vastavit provinciam; confestimque pergit ad Artaxiam regem Armeniae, qui de orientis partibus movebatur.)
(in Jerome under Dan 11:44) regarding an expedition of Antiochus undertaken from Egypt and Lybia against the Aradiaei and the Armenian king Artaxias, he has gathered only from this verse and from notices regarding the wars of Antiochus against the Aradiaei and king Artaxias (after whose imprisonment, according to App. Syr. c. 46, he died), without having any historical evidence for it. But even though the statement of Porphyry were better established, yet it would not agree with Dan 11:45; for when the king goes forth, in consequence of the report brought to him, to destroy many, he plants, according to Dan 11:45, his palace-tent near to the holy mount, and here comes to his end; thus meeting with his destruction in the Holy Land not far from Jerusalem, while Antiochus, according to Polybius and Porphyry, died in the Persian city of Tabae on his return from Persia to Babylon.
Dan 11:45
נטע of planting a tent, only here instead of the usual word נטה, to spread out, to set up, probably with reference to the great palace-like tent of the oriental ruler, whose poles must be struck very deep into the earth. Cf. The description of the tent of Alexander the Great, which was erected after the oriental type, in Polyaen. Strateg. iv. 3. 24, and of the tent of Nadir-Schah in Rosenmller, A. u. N. Morgl. iv. p. 364f. These tents were surrounded by a multitude of smaller tents for the guards and servants, a circumstance which explains the use of the plur. אהלי is incorrectly taken by Theodotion, Porphyry, Jerome, and others for a nomen propr., meaning in Syria, palace or tower. להר בּין = וּבּין בּין, Gen 1:6; Joel 2:17, of a space between two other places or objects. צבי-קדשׁ-צב הר, the holy hill of the delight, i.e., of Palestine (cf. Dan 8:9), is without doubt the mountain on which stood the temple of Jerusalem, as v. Leng., Maur., Hitzig, and Ewald acknowledge. The interpretation of the mountain of the temple of Anatis in Elymas (Dereser, Hvernick) needs no refutation. According to this, ימּים cannot designate the Mediterranean and the Dead Sea, as Kliefoth supposes, but it is only the poetic plur. of fulness, as a sign of the great Mediterranean Sea. Since now this scene where the great enemy of the people of God comes to his end, i.e., perishes, in no respect agrees with the place where Antiochus died, then according to Hitzig the pseudo-Daniel does not here accurately distinguish the separate expeditions from one another, and must have omitted between the first and the second half of the verse the interval between the return of Antiochus from Egypt and his death, because Antiochus never again trod the soil of Palestine. Such expedients condemn themselves. With "he shall come to his end," cf. Dan 8:25, where the end of this enemy of God is described as a being "broken without the hand of man." Here the expression "and none shall help him" is added to designate the hopelessness of his overthrow.
The placing of the overthrow of this enemy with his host near the temple-mountain agrees with the other prophecies of the O.T., which place the decisive destruction of the hostile world-power by the appearance of the Lord for the consummation of His kingdom upon the mountains of Israel (Ezek 39:4), or in the valley of Jehoshaphat at Jerusalem, or at Jerusalem (Joel 3:2, Joel 3:12.; Zech 14:2), and confirms the result of our exposition, that the hostile king, the last enemy of the world-power, is the Antichrist. With this also the conclusion, Dan 12:1-3, is in harmony.
Geneva 1599
11:44 But tidings out of the east and out of the north shall (d) trouble him: therefore he shall go forth (e) with great fury to destroy, and utterly to make away many.
(d) Hearing that Crassus was slain, and Antonius defeated.
(e) For Augustus overcame the Parthians, and recovered that which Antonius had lost.
John Gill
11:44 But tidings out of the east and out of the north shall trouble him,.... This and the following verse respect times and things yet to come, and the interpretation of them is not so certain: perhaps this clause may have a regard to the news brought to the Turk, of the Jews, upon their conversion, being about to return to their own land, from the eastern and northern parts of the world, where they chiefly are at this day; which will greatly alarm him, since their land is part of his dominions: or it may be, out of the east may come tidings of some commotions and disturbances in the eastern part of the world, as Tartary, &c. which he may fear would be of bad consequence to the Ottoman empire; and news out of the north, of the northern Christian princes preparing to assist the Jews in the repossession of their country; all which may give him great uneasiness.
Therefore he shall go forth with great fury to destroy, and utterly to make away many; hearing the Jews are preparing to return to their own country, or that they have got possession of it, he will be provoked to the last degree, and raise a prodigious army, and march out of his own land with them to Judea;
and will come like a storm, with the utmost rage and fury, and like a cloud for number, and threaten utter ruin and destruction to the nation of the Jews; this will be his end in view in coming out, but he will not be able to accomplish it; of all which see Ezek 38:2, where the Turk, and this expedition of his, are prophesied of, and where he goes by the name of Gog.
Robert Jamieson, A. R. Fausset and David Brown
11:44 tidings out of the east and out of the north--Artaxias, king of Armenia, his vassal, had revolted in the north, and Arsaces, leader of the Parthians, in the east (1 Maccabees 3:10, &c., 1 Maccabees 3:37; TACITUS, Histories, 5.8). In 147 B.C. Antiochus went on the expedition against them, on the return from which he died.
great fury--at the Jews, on account of their successes under Judas Maccabeus, whence he desired to replenish his treasury with means to prosecute the war with them; also at Artaxias and Arsaces, and their respective followers. DE BURGH makes the "tidings" which rouse his fury, to be concerning the Jews' restoration; such may be the antitypical reference.
11:4511:45: Եւ հարցէ զխորան իւր յԵփագնոն, ՚ի մէջ ծովուցն ՚ի լեառն Սաբային սուրբ, եւ եկեսցէ մինչեւ ՚ի կողմն մի նորա. եւ ո՛չ ոք իցէ որ փրկիցէ[12270]։[12270] Ոմանք. ՅԵփագովն։ ՚Ի լուս՛՛. ՚ի վերայ՝ յԵփագնոն. նշանակի՝ յապարանս։ Զոր օրինակ մի ՚ի մէջ առեալ գրէ. Զխորան իւր յապարանս յԵփագնոն։ Բազումք. Որ փրկիցէ զնա։
45 Նա իր վրանը պիտի խփի Եփադնոնում, ծովերի եւ Սաբա սուրբ լերան միջեւ, պիտի արշաւի դէպի նրա մի կողմը, եւ ոչ ոք չի լինելու, որ փրկի նրան”:
45 Պալատներու պէս վրանները ծովուն մէջտեղ փառաւոր ու սուրբ լերան վրայ պիտի կանգնեցնէ. բայց անիկա իր վախճանին պիտի հասնի ու անոր օգնութիւն ընող պիտի չըլլայ»։
Եւ հարցէ զխորան իւր յԵփագնոն, ի մէջ ծովուցն ի լեառն Սաբային սուրբ, եւ եկեսցէ մինչեւ ի կողմն մի նորա. եւ ոչ ոք իցէ որ փրկիցէ զնա:

11:45: Եւ հարցէ զխորան իւր յԵփագնոն, ՚ի մէջ ծովուցն ՚ի լեառն Սաբային սուրբ, եւ եկեսցէ մինչեւ ՚ի կողմն մի նորա. եւ ո՛չ ոք իցէ որ փրկիցէ[12270]։
[12270] Ոմանք. ՅԵփագովն։ ՚Ի լուս՛՛. ՚ի վերայ՝ յԵփագնոն. նշանակի՝ յապարանս։ Զոր օրինակ մի ՚ի մէջ առեալ գրէ. Զխորան իւր յապարանս յԵփագնոն։ Բազումք. Որ փրկիցէ զնա։
45 Նա իր վրանը պիտի խփի Եփադնոնում, ծովերի եւ Սաբա սուրբ լերան միջեւ, պիտի արշաւի դէպի նրա մի կողմը, եւ ոչ ոք չի լինելու, որ փրկի նրան”:
45 Պալատներու պէս վրանները ծովուն մէջտեղ փառաւոր ու սուրբ լերան վրայ պիտի կանգնեցնէ. բայց անիկա իր վախճանին պիտի հասնի ու անոր օգնութիւն ընող պիտի չըլլայ»։
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11:4511:45 и раскинет он царские шатры свои между морем и горою преславного святилища; но придет к своему концу, и никто не поможет ему.
11:45 καὶ και and; even στήσει ιστημι stand; establish αὐτοῦ αυτος he; him τὴν ο the σκηνὴν σκηνη tent τότε τοτε at that ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the θαλασσῶν θαλασσα sea καὶ και and; even τοῦ ο the ὄρους ορος mountain; mount τῆς ο the θελήσεως θελησις determination τοῦ ο the ἁγίου αγιος holy καὶ και and; even ἥξει ηκω here ὥρα ωρα hour τῆς ο the συντελείας συντελεια consummation αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the βοηθῶν βοηθεω help αὐτῷ αυτος he; him
11:45 וְ wᵊ וְ and יִטַּע֙ yiṭṭˌaʕ נטע plant אָהֳלֶ֣י ʔohᵒlˈeʸ אֹהֶל tent אַפַּדְנֹ֔ו ʔappaḏnˈô אַפֶּדֶן royal tent בֵּ֥ין bˌên בַּיִן interval יַמִּ֖ים yammˌîm יָם sea לְ lᵊ לְ to הַר־ har- הַר mountain צְבִי־ ṣᵊvî- צְבִי beauty קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness וּ û וְ and בָא֙ vˌā בוא come עַד־ ʕaḏ- עַד unto קִצֹּ֔ו qiṣṣˈô קֵץ end וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] עֹוזֵ֖ר ʕôzˌēr עזר help לֹֽו׃ lˈô לְ to
11:45. et figet tabernaculum suum Apedno inter maria super montem inclitum et sanctum et veniet usque ad summitatem eius et nemo auxiliabitur eiAnd he shall fix his tabernacle, Apadno, between the seas, upon a glorious and holy mountain: and he shall come even to the top thereof, and none shall help him.
45. And he shall plant the tents of his palace between the sea and the glorious holy mountain; yet he shall come to his end, and none shall help him.
11:45. And he will fasten his tabernacle, Apadno, between the seas, upon an illustrious and holy mountain, and he will come even to its summit, and no one will help him.”
11:45. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him:

11:45 и раскинет он царские шатры свои между морем и горою преславного святилища; но придет к своему концу, и никто не поможет ему.
11:45
καὶ και and; even
στήσει ιστημι stand; establish
αὐτοῦ αυτος he; him
τὴν ο the
σκηνὴν σκηνη tent
τότε τοτε at that
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
θαλασσῶν θαλασσα sea
καὶ και and; even
τοῦ ο the
ὄρους ορος mountain; mount
τῆς ο the
θελήσεως θελησις determination
τοῦ ο the
ἁγίου αγιος holy
καὶ και and; even
ἥξει ηκω here
ὥρα ωρα hour
τῆς ο the
συντελείας συντελεια consummation
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
βοηθῶν βοηθεω help
αὐτῷ αυτος he; him
11:45
וְ wᵊ וְ and
יִטַּע֙ yiṭṭˌaʕ נטע plant
אָהֳלֶ֣י ʔohᵒlˈeʸ אֹהֶל tent
אַפַּדְנֹ֔ו ʔappaḏnˈô אַפֶּדֶן royal tent
בֵּ֥ין bˌên בַּיִן interval
יַמִּ֖ים yammˌîm יָם sea
לְ lᵊ לְ to
הַר־ har- הַר mountain
צְבִי־ ṣᵊvî- צְבִי beauty
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
וּ û וְ and
בָא֙ vˌā בוא come
עַד־ ʕaḏ- עַד unto
קִצֹּ֔ו qiṣṣˈô קֵץ end
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
עֹוזֵ֖ר ʕôzˌēr עזר help
לֹֽו׃ lˈô לְ to
11:45. et figet tabernaculum suum Apedno inter maria super montem inclitum et sanctum et veniet usque ad summitatem eius et nemo auxiliabitur ei
And he shall fix his tabernacle, Apadno, between the seas, upon a glorious and holy mountain: and he shall come even to the top thereof, and none shall help him.
11:45. And he will fasten his tabernacle, Apadno, between the seas, upon an illustrious and holy mountain, and he will come even to its summit, and no one will help him.”
11:45. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
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Adam Clarke: Commentary on the Bible - 1831
11:45: 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 to the end of Dan 11:30 all is very clear and plain, relative to the Grecian, Syrian, and Egyptian histories; from the thirty-first verse to the end, 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.
Albert Barnes: Notes on the Bible - 1834
11:45: And he shall plant the tabernacles of his palace - The loyal tents; the military tents of himself and his court. Oriental princes, when they went forth even in war, marched in great state, with a large retinue of the officers of their court, and often with their wives and concubines, and with all the appliances of luxury. Compare the account of the invasion of Greece by Xerxes, or of the camp of Darius, as taken by Alexander the Great. The military stations of Antiochus, therefore, in this march, would be, for a time, the residence of the court, and would be distinguished for as great a degree of royal luxury as the circumstances would allow. At the same time, they would consist of tabernacles or tents, as those stations were not designed to be permanent. The meaning is, that the royal temporary residence in this expedition, and pRev_ious to the close - the end of the whole matter, that is, the death of Antiochus - would be in the mountain here referred to.
Between the seas - That is, between some seas in the "east," or "north" - for it was by tidings from the east and north that he would be disturbed and summoned forth, Dan 11:44. We are, therefore, most naturally to look for this place in one of those quarters. The fact was, that he had two objects in view - the one was to put down the Rev_olt in Armenia, and the other to replenish his exhausted treasury from Persia. The former would be naturally what he would first endeavor to accomplish, for if he suffered the Rev_olt to proceed, it might increase to such an extent that it would be impossible to subdue it. Besides, he would not be likely to go to Persia when there was a formidable insurrection in his rear, by which he might be harassed either in Persia, or on his return. It is most probable, therefore, that he would first quell the rebellion in Armenia on his way to Persia, and that the place here referred to where he would pitch his royal tent, and where he would end his days, would be some mountain where he would encamp before he reached the confines of Persia. There have been various conjectures as to the place here denoted by the phrase "between the seas," and much speculation has been employed to determine the precise location.
Jerome renders it, "And he shall pitch his tent in Apadno between the seas" - regarding the word which our translators have rendered "his palaces" (אפדנו 'apadenô) as a proper name denoting a place. So the Greek, ἐφαδανῷ ephadanō. The Syriac renders it, "in a plain, between the sea and the mountain." Theodoret takes it for a place near Jerusalem; Jerome says it was near Nicopolis, which was formerly called Emmaus, where the mountainous parts of Judea began to rise, and that it lay between the Dead Sea on the east, and the Mediterranean on the west, where he supposes that Anti-christ will pitch his tent; Porphyry and Calmer place it between the two rivers, the Tigris and Euphrates - the latter supposing it means "Padan of two rivers," that is, some place in Mesopotamia; and Dr. Goodwin supposes that the British Isles are intended, "which so eminently stand 'between the seas.'" Prof. Stuart understands this of the Mediterranean Sea, and that the idea is, that the encampment of Antiochus was in some situation between this sea and Jerusalem, mentioned here as "the holy and beautiful mountain."
So far as the phrase used here - "between the seas" - is concerned, there can be no difficulty. It might be applied to any place lying between two sheets of water, as the country between the Dead Sea and the Mediterranean, or the Dead Sea, and Persian Gulf; or the Caspian and Euxine Seas; or the Caspian Sea and the Persian Gulf, for there is nothing in the language to determine the exact locality. There is no reason for taking the word אפדנו 'apadenô as a proper name - the literal meaning of it being tent or tabernacle; and the simple idea in the passage is, that the transaction here referred to - the event which would close this series, and which would constitute the "end" of these affairs - would occur in some mountainous region situated between two seas or bodies of water. Any such place, so far as the meaning of the word is concerned, would correspond with this prophecy.
In the glorious holy mountain - That is, this would occur
(a) in a mountain, or in a mountainous region; and
(b) it would be a mountain to which the appellation used here - "glorious holy" - would be properly given.
The most obvious application of this phrase, it cannot be doubted, would be Jerusalem, as being the "holy mountain," or "the mountain of holiness," and as the place which the word "glorious" (צבי tsı̂ by) would most naturally suggest. Compare Dan 11:16, Dan 11:41. Bertholdt and Dereser propose a change in the text here, and understand it as signifying that "he would pitch his tent between a sea and a mountain, and would seize upon a temple (קדשׁ qô desh) there." But there is no authority for so changing the text. Rosenmuller, whom Lengerke follows, renders it, "between some sea and the glorious holy mountain;" Lengerke supposes that the meaning is, that Antiochus, on his return from Egypt, and before he went to Persia, "pitched his tents in that region, somewhere along the coasts of the Mediterranean, for the purpose of chastising the Jews," and that this is the reference here. But this, as well as the proposed reading of Dereser and Bertholdt, is a forced interpretation. Gesenius (Lexicon) supposes that the phrase means, "mount of holy beauty," i. e., Mount Sion. There are some things which are clear, and which the honest principles of interpretation demand in this passage, such as the following:
(a) What is here stated was to occur after the rumour from the east and the north Dan 11:44 should call forth the person here referred to on this expedition.
(b) It would not be long before his "end," - before the close of the series, and would be connected with that; or would be the place where that would occur.
(c) It would be on some mountainous region, to which the appellation "glorious holy" might with propriety be applied.
The only question of difficulty is, whether it is necessary to interpret this of Jerusalem, or whether it may be applied to some other mountainous region where it may be supposed Antiochus "pitched his tents" on his last expedition to the East; and near the close of his life. Jerome renders this, Supermontem inclytum, et sanctum; the Greek, "on the holy mountain Sabaein" - σαβαεὶν sabaein. The Syriac, "in a plain, between a sea and a mountain, and shall preserve his sanctuary." The literal meaning of the passage may be thus expressed, "on a mountain of beauty that is holy or sacred." The essential things are,
(a) that it would be on a mountain, or in a mountainous region;
(b) that this mountain would be celebrated or distinguished for "beauty" - צבי tsebı̂ y - that is, for the beauty of its situation, or the beauty of its scenery, or the beauty of its structures - or that it should be regarded as beautiful;
(c) that it would be held as sacred or holy - קדשׁ qô desh - that is, as sacred to religion, or regarded as a holy place, or a place of worship.
Now it is true that this language might be applied to Mount Sion, for that was a mountain; it was distinguished for beauty, or was so regarded by those who dwelt there (compare Psa 48:2); and it was holy, as being the place where the worship of God was celebrated. But it is also true, that, so far as the language is concerned, it might be applied to any other mountain or mountainous region that was distinguished for beauty, and that was regarded as sacred, or in any way consecrated to religion. I see no objection, therefore, to the supposition, that this may be understood of some mountain or elevated spot which was held as sacred to religion, or where a temple was reared for worship, and hence, it may have referred to some mountain, in the vicinity of some temple dedicated to idol worship, where Antiochus would pitch his tent for the purpose of rapine and plunder.
Yet he shall come to his end - Evidently in the expedition referred to, and in the vicinity referred to. Though he had gone full of wrath; and though he was preparing to wreak his vengeance on the people of God; and though he had every prospect of success in the enterprise, yet he would come to an end there, or would die. This would be the end of his career, and would be at the same time the end of that series of calamities that the angel predicted. The assurance is more than once given Dan 11:27, Dan 11:35; that there was an "appointed" time during which these troubles would continue, or that there would be an "end" of them at the appointed time, and the design was, that when these inflictions came upon the Jews they should be permitted to comfort themselves with the assurance that they would have a termination - that is, that the institutions of religion in their land would not be utterly overthrown.
And none shall help him - None shall save his life; none shall rescue him out of his danger. That is, he would certainly die, and his plans of evil would thus be brought to a close.
The question now is, whether this can be applied to the closing scenes in the life of Antiochus Epiphanes. The materials for writing the life of Antiochus are indeed scanty, but there is little doubt as to the place and manner of his death. According to all the accounts, he received intelligence of the success of the Jewish arms under Judas Maccabeus, and the overthrow of the Syrians, at Elymais or Persepolis (2 Macc. 9:2), in Persia; and as he was detained there by an insurrection of the people, occasioned by his robbing the celebrated Temple of Diana (Jos. Ant. b. xii. ch. 9: Section 1), in which his father, Antiochus the Great, lost his life; his vexation was almost beyond endurance. He set out on his return with a determination to make every possible effort to exterminate the Jews; but during his journey he was attacked by a disease, in which he suffered excessive pain, and was tormented by the bitterest anguish of conscience, on account of his sacrilege and other crimes. He finally died at Tabae in Paratacene, on the frontiers of Persia and Babylon, in the year 163 B. C, after a reign of eleven years. See the account of his wretched death in 2 Macc. 9; Jos. Antiq. b. xii. ch. ix.; Section 1; Prideaux, Con. iii. pp. 272, 273; Polybius in Excerpta Valesii de Virtutibus et Vitiis, xxxi., and Appian, Syriac. xlvi. 80. Now this account agrees substantially with the prediction in the passage before us in the following respects:
(a) The circumstances which called him forth. It was on account of "tidings" or rumours out of the east and north that he went on this last expedition.
(b) The place specified where the last scenes would occur, "between the seas." Any one has only to look on a map of the Eastern hemisphere to see that the ancient Persepolis, the capital of Persia, where the rumour of the success of the Jews reached him which induced him to return, is "between the seas" - the Caspian Sea and the Persian Gulf - lying not far from midway between the two.
(c) The "glorious holy mountain," or, as the interpretation above proposed would render it, "the mountain of beauty," sacred to religion or to worship.
(1) the whole region was mountainous.
(2) it is not unlikely that a temple would be raised on a mountain or elevated place, for this was the almost universal custom among the ancients, and it may be assumed as not improbable, that the temple of Diana, at Elymais, or Persepolis, which Antiochus robbed, and where he "pitched his tent," was on such a place. Such a place would be regarded as "holy," and would be spoken of as "an ornament," or as beautiful, for this was the language which the Hebrews were accustomed to apply to a place of worship.
I suppose, therefore, that the reference is here to the closing scene in the life of Antiochus, and that the account in the prophecy agrees in the most striking manner with the facts of history, and consequently that it is not necessary to look to any other events for a fulfillment, or to suppose that it has any secondary and ultimate reference to what would occur in far-distant years.
In view of this exposition, we may see the force of the opinion maintained by Porphyry, that this portion of the book of Daniel must have been written after the events occurred. He could not but see, as anyone can now, the surprising accuracy of the statements of the chapter, and their applicability to the events of history as they had actually occurred; and seeing this, there was but one of two courses to be taken - either to admit the inspiration of the book, or to maintain that it was written after the events. He chose the latter alternative; and, so far as can be judged from the few fragments which we have of his work in the commentary of Jerome on this book, he did it solely on the ground of the accuracy of the description. He referred to no external evidence; he adduced no historical proofs that the book was written subsequent to the events; but he maintained simply that an account so minute and exact could not have been written before the events, and that the very accuracy of the alleged predictions, and their entire agreement with history, was full demonstration that they were written after. The testimony of Porphyry, therefore, may be allowed to be a sufficient proof of the correspondence of this portion of the book of Daniel with the facts of history; and if the book was written before the age of Antiochus Epiphanes, the evidence is clear of its inspiration, for no man will seriously maintain that these historic events could be drawn out, with so much particularity of detail, by any natural skill, three hundred and seventy years before they occurred, as must have been the case if written by Daniel. Human sagacity does not extend its vision thus far into the future with the power of foretelling the fates of kingdoms, and giving in detail the lives and fortunes of individual men. Either the infidel must dispose of the testimony that Daniel lived and wrote at the time alleged, or, as an honest man, he should admit that he was inspired.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:45: between: Joe 2:20; Zac 14:8
in the: Dan 11:16, Dan 11:41; Psa 48:2; Isa 2:2, Isa 14:13; Mic 4:2; Th2 2:4
glorious holy mountain: or, goodly, Heb. mountain of delight of holiness
he shall come: Dan 2:35, Dan 7:26, Dan 8:25; Eze 38:22, Eze 38:23, Eze 39:2; Th2 2:8; Rev 13:10, Rev 14:14-20; Rev 19:19-21, Rev 20:2, Rev 20:9
Geneva 1599
11:45 And he shall plant the tabernacles (f) of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.
(f) The Romans after this reigned quietly throughout all countries, and from sea to sea, and in Judea: but at length because of their cruelty God will destroy them.
John Gill
11:45 And he shall plant the tabernacles of his palace,.... Or "pavilion" (c); the tents for his princes and generals that come with him; which shall be placed about his own, and where he will think himself safe and secure, and sure of victory. Symmachus renders the words, "the tents of his cavalry" (d); or the stables of his horses; which agrees well enough with the Turks, whole cavalry is usually very large, their armies chiefly consisting of horsemen; such he shall bring into the land of Judea, and place them as after mentioned, as if he had got the day, and had obtained a settlement. The word used has the signification of covering and clothing; hence some translate it, "the tents of his curtain" (e); tents covered with curtains or veils, such as the tents of kings, generals, and principal officers, were covered with, distinguished from others by the splendour and magnificence of them. It seems to be derived from the same root as the ephod, a curious garment wore by the high priest among the Jews; hence Saadiah interprets it here a covering figured and wrought very artificially; and it is by some rendered "the tents or tabernacles of his tunic or clothing" (f). And it is an ingenious conjecture of a learned man of our own country (g), that it may refer to an ancient custom of the Roman emperors, who used before a battle to have a scarlet coat spread over their tents, or hung up upon a spear, to give notice of it, as appears from Plutarch, Isidore, and others; and so this furious enemy of the church of God is here represented as setting up his bloody flag or ensign, and preparing for battle, threatening with utter desolation and destruction. And this will be
between the seas, in the glorious holy mountain; in the mountain or mountains of the land of Israel, upon which it is certain Gog or the Turk shall come, and there he shall fall, Ezek 39:2, particularly the mountains about Jerusalem, and more especially Mount Zion, or Moriah, as Jacchiades; on which the temple was built formerly, and was glorious and holy on that account, and for which reason the epithets may be retained; though it will now be glorious and holy, through a glorious and holy people, the Jews, become Christian, residing and worshipping in Jerusalem; whose situation is between two seas, the Mediterranean sea to the west, and the sea of Sodom, or the Syrian or Persian sea, to the east, called the hinder and the former seas in Zech 14:8. Some take the word "Apadno", translated "palace", for the proper name of a place, Theodoret takes it to be a place near Jerusalem; and Jerom says it was near Nicopolis, which was formerly called Emmaus; where the mountainous parts of Judea begin to rise, and lay between the Dead sea on the east, and the great sea on the west, where he supposes antichrist will pitch his tent: and Porphyry, as he relates, who interprets the whole of Antiochus, places it between the two rivers Tigris and Euphrates; he says that Antiochus went on an expedition against Artaxis, king of Armenia, and, having slain many of his army, pitched his tent in the place Apadno, which is situated between two large rivers, Tigris and Euphrates; and that he afterwards went to the top of a mountain, in the province of Elymais, the further part of Persia to the east, with a design to rob the temple of Diana; but being discovered by the people was obliged to flee, and that he died with grief in Tabes, a town in Persia: and Father Calmet is of opinion that a place between those two rivers before mentioned is meant, and translates the words thus,
"he shall pitch his tents in Apadno of the two seas;''
or in Padan of two rivers, Mesopotamia, situated between the Euphrates and the Tigris, two large rivers, and justly compared with the sea, particularly for their inundations. Dr. Goodwin (h) expresses his fears that our British isles are here invaded, which so eminently stand between the seas, and which God has made the eminent seat of the church in these latter days; and his fears would seem to be too well grounded, were the Romish or western antichrist here designed; but the Turk, or the eastern antichrist, is manifestly spoken of, as appears by the context: and the reason why he is so much observed, and so many things said of him, is, because the Jews have, and will have, the greatest concern with him, their country being in his hands; and it is for their sakes chiefly that the whole of this prophecy is delivered out; however, both antichrists, the one and the other, shall come to utter destruction, as follows: "yet he shall come to his end, and none shall help him"; he shall fall upon the mountains of Israel, he and his princes, his generals, and captains, and mighty men; the whole Ottoman empire shall be destroyed, signified by the drying up of the river Euphrates, which is in his dominions, Rev_ 16:12, and of the vast multitudes that shall come with him, Persia, Ethiopia, Lybia, Gomer, and Togarmah, Ezek 38:5 and the numerous provinces he is master of; none shall be able to help him, or save him from ruin: of the destruction of the Turk, under the name of Gog, see Ezek 39:1.
(c) "praetorii sui", Vatablus. So Aquila in Drusius. (d) , Symm.; "papiliones equitatus sui", interpr. Hieronymo; "vel potius tentoria equilis sui, seu stabuli equorum suorum", Fuller. (e) "Tentoria aulaei sui", Schindler, col. 108. (f) "Tentoria tunicae suae", Fuller; "tentoria hujus amietus", Cocceius, Lex. col. 57. (g) Fuller. Miscell. Sacr. l. 5. c. 18. So Lydius, De Re Miliari, l. 4. c. 2. p. 155, 156. (h) Exposition of the Revelation, part 2. p. 166.
John Wesley
11:45 None shall help him - God shall cut him off in the midst of his days. And when he destroys, who can help?
Robert Jamieson, A. R. Fausset and David Brown
11:45 plant . . . between the seas--the Dead Sea and the Mediterranean.
tabernacles of . . . palace--his palace-like military tents, such as Oriental princes travel with. See on Dan 11:40, as to the time of Antiochus' attack on Judea, and his subsequent "end" at Tabes, which was caused by chagrin both at hearing that his forces under Lysias were overcome by the Jews, and at the failure of his expedition against the temple of Elymais (2 Maccabees 9:5).
holy mountain--Jerusalem and Mount Zion. The desolation of the sanctuary by Antiochus, and also the desecration of the consecrated ground round Jerusalem by the idolatrous Roman ensigns, as also by the Mohammedan mosque, and, finally, by the last Antichrist, are referred to. So the last Antichrist is to sit upon "the mount of the congregation" (Is 14:13), but "shall be brought down to hell" (compare Note, see on Dan 7:26; Th2 2:8).
Compare Dan 12:4, Dan 12:13; as Dan 12:6-7 refer to Dan 7:25, that is, to the time of Antichrist, so the subsequent Dan 12:8-12 treat of the time of Antiochus (compare Dan 12:11 with Dan 11:31), thus putting together in one summary view the two great periods of distress. The political resurrection of the Jews under the Maccabees is the starting-point of transition to the literal resurrection about to follow the destruction of Antichrist by Christ's coming in glory. The language passes here from the nearer to the more remote event, to which alone it is fully applicable.