Exegetical and Hermeneutical Commentary of Daniel 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.
45. plant ] viz. as a tree: fig. for fix. A late usage: cf. Ecc 12:11; and see Levy, NHWB [392] iii. 380.
[392] HWB. M. Levy, Neuhebrisches und Chaldisches Wrterbuch, 1876 89.
the tents of his palace ] the large and sumptuous tent, or collection of tents, which would form naturally the headquarters of an oriental king [393] . The word for ‘palace’ ( appden) occurs only here in the O.T.: it is a Persian word, denoting properly a large hall or throne-room (see on Dan 8:1). From Persian it passed into Aramaic, it is used in the Targ. of Jer 43:10 of the ‘royal pavilion’ which Nebuchadnezzar was to erect in Egypt, and occurs frequently in Syriac in the sense of ‘palace.’ The present passage shews that it passed similarly into late Hebrew.
[393] Polyaenus ( Strateg. iv. iii. 24) describes the spacious and gorgeously decorated tent in which Alexander administered justice whilst in India.
between the seas and the beauteous holy mountain ] between the Mediterranean Sea (for the poet. plur., see Jdg 5:17, Deu 33:19) and the hill of Zion; ‘holy mountain,’ as Psa 2:6, and frequently; ‘beauteous’ as Dan 11:16 ; Dan 11:41.
and he shall come to his end ] Antiochus died actually at Tabae in Persia. It is certainly not said here in so many words that he should meet his end at the spot on which his royal tent was to be pitched; but the connexion between the two parts of the verse naturally implies it: Antiochus is to meet his death in Palestine, the country in which he had committed his greatest crimes, and which he was even now threatening to invade and ravage again. Other prophets also represent the powers hostile to Israel as defeated in proximity to Jerusalem: cf. Eze 39:4, Joe 3:2; Joe 3:12 f., Zec 14:2.
Fuente: The Cambridge Bible for Schools and Colleges
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 previous 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 revolt 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 revolt 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 ( ‘apadeno) as a proper name denoting a place. So the Greek, ephadano. 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 ‘apadeno 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 ( tsby) 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 ( qodesh) 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 – 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 – tseby – 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 – qodesh – 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 45. He shalt plant the tabernacles] He shall make a last stand in Judea, and there shall his power be smitten.
He shall come to his end, and none shall help him] All his confederate and tributary kingdoms, states, and provinces shall desert him, and leave that government to come to a shameful end.
IN the interpretation of this chapter I have generally followed Bp. Newton, in his most excellent Dissertations on the Prophecies, consulting other eminent authors occasionally.
From the beginning of the chapter Da 11:1 to the end of Da 11:30 all is very clear and plain, relative to the Grecian, Syrian, and Egyptian histories; from the thirty-first verse to the end, Da 11:31-45 the mode of interpretation is not so satisfactory, in its application to the times since Christ. Yet possibly these alone may be intended; though the whole might be, with considerable ease, applied to the remaining part of the Syrian and Egyptian history. It is a wonderful piece of prophecy, and of great utility to the cause of Divine revelation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Between the seas; the Euxine and Mediterranean. at Constantinople, and even to the Red Sea;
in the glorious holy mountain, in the church of Christ eastern: so the Turk. Or in the western seas, the Mediterranean and Adriatic: so the pope, reaching to the western ocean. Both antichrists, one without, and the other within the temple of God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
45. plant . . . between the seastheDead Sea and the Mediterranean.
tabernacles of . . .palacehis palace-like military tents, such as Oriental princestravel with. See on Da 11:40,as to the time of Antiochus’ attack on Judea, and his subsequent”end” at Tabes, which was caused by chagrin both at hearingthat his forces under Lysias were overcome by the Jews, and at thefailure of his expedition against the temple of Elymais (2Maccabees 9:5).
holy mountainJerusalemand Mount Zion. The desolation of the sanctuary by Antiochus, andalso the desecration of the consecrated ground round Jerusalem by theidolatrous Roman ensigns, as also by the Mohammedan mosque, and,finally, by the last Antichrist, are referred to. So the lastAntichrist is to sit upon “the mount of the congregation”(Isa 14:13), but “shallbe brought down to hell” (compare Note, see on Da7:26; 2Th 2:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Eze 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 Zec 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, Re 16:12, and of the vast multitudes that shall come with him, Persia, Ethiopia, Lybia, Gomer, and Togarmah, Eze 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 Eze 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.
Fuente: John Gill’s Exposition of the Entire Bible
The angel at length concludes with the settled sway of the Romans in Asia Minor and the regions of the coast, as well as in Syria, Judea, and Persia. We have already shewn how everything here predicted is related by profane historians, and each event is well known to all who are moderately versed in the knowledge of those times. We must now notice the phrase, The Roman king should fix the tents of his palace This expression signifies not only the carrying on of the war by the Romans in the east, but their being lords of the whole of that region. When he had said they should fix their tents according to the usual practice of warfare, he might have been content with the usual method of speech, but he contrasts the word “palace” with frequent migrations, and signifies their not measuring their camp according to the usage of warfare, but their occupying a fixed station for a permanence. Why then does he speak of tents? Because Asia was not the seat of their empire; for they were careful in not attributing more dignity to any place than was expedient for themselves. For this reason the proconsuls took with them numerous attendants, to avoid the necessity of any fixed palace they had their own tents, and often remained in such temporary dwellings as they found on their road. This language of the angel — they shall fix the tents of their palace — will suit the Romans exceedingly well, because they reigned there in tranquillity after the east was subdued; and yet they had no fixed habitation, because they did not wish any place to become strong enough to rebel against them. When he says, between the seas, some think the Dead Sea intended, and the Lake of Asphalt, as opposed to the Mediterranean Sea. I do not hesitate to think the Persian Sea is intended by the angel. He does not say the Romans should become masters of all the lands lying between the two seas, but he only says they should fix the tents of their palace between the seas; and we know this to have been done when they held the dominion between the Euxine and the Persian Gulf. The extent of the sway of Mithridates is well known, for historians record twenty-two nations as subject to his power. Afterwards, on one side stood Asia Minor, which consisted of many nations, according to our statement elsewhere, and Armenia became theirs after Tigranes was conquered, while Cilicia, though only a part of a province, was a very extensive and wealthy region. It had many deserts and many stony and uncultivated mountains, while there were in Cilicia many rich cities, though it did not form a single province, like Syria and Judea, so that it is not surprising when the angel says the Romans should fix their tents between the seas, for their habitation was beyond the Mediterranean Sea. They first passed over into Sicily and then into Spain; thirdly, they began to extend their power into Greece and Asia Minor against Antiochus, and then they seized upon the whole east. On the one shore was Asia Minor and many other nations; and on the other side was the Syrian Sea, including Judea as far as the Egyptian Sea. We observe, then, the tranquillity of the Roman Empire between the seas, and yet it had no permanent seat there, because the proconsuls spent their time as foreigners in the midst of a strange country.
At length he adds, They should come to the mountain of the desire of holiness I have already expressed the reason why this prophecy was uttered; it was to prevent the novelty of these events from disturbing the minds of the pious, when they saw so barbarous and distant a nation trampling upon them, and ruling with pride, insolence, and cruelty. When, therefore, so sorrowful a spectacle was set before the eyes of the pious, they required no ordinary supports lest they should yield to the pressure of despair. The angel therefore predicts future events, to produce the acknowledgment of nothing really happening by chance; and next, to shew how all these turbulent motions throughout the world are governed by a divine power. The consolation follows, they shall come at length to their end, and no one shall bring them help This was not fulfilled immediately, for after Crassus had despoiled the temple, and had suffered in an adverse engagement against the Parthians, the Romans did not fail all at once, but their monarchy flourished even more and more under Augustus. The city was then razed to the ground by Titus, and the very name and existence of the Jewish nation all but; annihilated. Then, after this, the Romans suffered disgraceful defeats; they were east out of nearly the whole east, and compelled to treat with the Parthians, the Persians, and other nations, till their empire was entirely ruined. If we study the history of the next hundred years no nation will be found to have suffered such severe punishments as the Romans, and no monarchy was ever overthrown with greater disgrace. God then poured such fury upon that nation as to render them the gazing-stock of the world. Tim angel’s words are not in vain, their own end should soon come; after they had devastated and depopulated all lands, and penetrated and pervaded everywhere, and all the world had given themselves up to their power, then the Romans became utterly ruined and swept away. They should have gone to help them Without doubt this prophecy may be here extended to rite promulgation of the gospel; for although Christ was born about one age before the preaching of the gospel, yet he truly shone forth to the world by means of that promulgation. The angel therefore brought up his prophecy to that point of time. He now subjoins, —
Fuente: Calvin’s Complete Commentary
(45) He shall plant . . .For a similar prophecy, comp. Jer. 43:10 (where see the Targum). The king is here represented as halting while a palatial tent is being erected for him. The word palace is omitted by the LXX., and simply transliterated Apedno by St. Jerome and Theodotion, as if it were a proper name.
Between the seasi.e., between the Mediterranean and the Dead Sea.
The glorious holy mountain.Literally, The mountain of the holy ornament, generally explained to be Mount Zion. (Comp. Psa. 48:2.) This he threatens, as once did the Assyrian (comp. Isa. 10:32-34), but without success.
He shall come to his end.It is to be remarked that the end of this king is placed in the same locality which is elsewhere predicted by the prophets as the scene of the overthrow of Antichrist (Eze. 39:4; Joe. 3:2; Joe. 3:12; Zec. 14:2).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
45. R.V., “And he shall plant the tents of his palace between the seas and [margin, at ] the glorious holy mountain; yet he shall come to his end and none shall help him.” He shall pitch his headquarters near to Jerusalem between the Mediterranean and Mount Zion, and work an awful destruction upon the holy people (see notes Dan 11:31-36); but his own “end” is near and no heavenly help will come to him such as is offered to the persecuted Israelites (Dan 10:21; Dan 12:1). The tragic circumstances connected with the death of Antiochus are perhaps exaggerated in the Jewish writings, but at the best it was a death of dishonor following several years of disappointment, poverty, and failure. There are many opinions as to the meaning of the sea (or, seas) near to which Antiochus pitched his palace tents. Meinhold, for example, thinks these were the Euphrates and Tigris, between which Antiochus camped after his victory over the Armenians; but the above explanation seems best to us. The “holy mount,” as used in Scripture, seems always to refer to the temple mountain. We do not agree with Terry that this verse clearly implies that Antiochus came to “his end” in his Palestine camp. (Compare note Dan 11:44.) The very form of apocalyptic composition forbids any such insistency upon the customary prosaic unities of time and place.
His end This is simply the repetition of a refrain which has been repeated again and again (Dan 11:27; Dan 11:35-40).
The “end of the indignation” is closely connected with the end of the little horn, and wherever the one has been promised the other has been threatened. Beyond this “end” of persecution as beyond the “end” which Jeremiah saw at the close of the seventy years captivity-there lies another period of struggle dimly seen and then everlasting victory!
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS
PAUSE, my soul, over this Chapter, and behold in it the evidences of the Lord’s tender mercies over his people. Though they were in captivity, and justly suffering punishment for their sins, yet, still the Lord hath an eye over them for good, and will not, finally cast away his people whom he foreknew. Hence they shall be told what is to happen to them, after their deliverance from Babylon. The Persian, and the Grecian, and the Roman government, are shown to be in succession to each other, and all to make way for Christ. And no doubt, He that brought the Prophet acquainted with the events which were to come to pass, gave him also an assurance of the Church’s redemption in Jesus, with all the blessings that were to follow, by reason of Christ’s coming.
Reader! and shall not you and I find confidence in the whole of God’s promises in Christ, to look still forward, with the most pleasing faith, for the accomplishment of all yet remaining to be fulfilled, in the person, work, and righteousness, of God our Saviour? Did Daniel thus receive knowledge in the events to come concerning the Church; and is the interests of the Church less dear to Christ now? Have not we lived to see all things accomplished, which were here foretold; and are not all these so many additional testimonies to the truth, as it is in Jesus? Hail holy, blessed, Almighty Lord give to both Writer and Reader, grace, to wait in full assurance of faith, for all the events connected with thy second coming. And oh! grant, that that faith, may be so lively, in all its actings upon thee, that when thou shalt appear we may have confidence, and not be ashamed before thee, at thy coming.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dan 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.
Ver. 45. And he shall plant the tabernacles of his palace, ] i.e., He shall pitch his tent-royal (in token of full power given to his captains Lysias and the rest) in Emmaus, near to Jerusalem, to keep the Jews in subjection. 1Ma 3:40 ; 1Ma 4:3
Between the seas.
Yet he shall come to his end.
a Polyb.; Joseph., lib. xii. cap. 12.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
plant = spread out.
tabernacles, &c. = palatial tent.
come to his end. This could not be said of Antiochus, for he died at Tabae, in Persia. “The wilful king” comes to his end in Judea, between Jerusalem and the Mediterranean Sea.
and none shall help him. For he is smitten by God Himself. See Isa 11:4. Zech 12 and Zech 14; 2Th 2:8. Rev 19:20. The grave does not receive him (for Isa 14:19 is only a comparison “like”), and he is not joined with them in burial. He is cast into the lake of fire.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 11:45
Dan 11:45 And he shall plantH5193 the tabernaclesH168 of his palaceH643 betweenH996 the seasH3220 in the gloriousH6643 holyH6944 mountain;H2022 yet he shall comeH935 toH5704 his end,H7093 and noneH369 shall helpH5826 him.
Dan 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.
The ASV renders the text thus: “And he shall plant the tents of his palace between the sea and the glorious holy mountain”. Rome completely overthrew and subjugated Palestine. The glorious holy mountain cannot be anything but Jerusalem. The leader of the Roman Empire at the time was Augustus Caesar and during his reign he utterly subjugated and occupied Palestine, bringing it under direct Roman rule in 6 AD.
It is hard to determine here if the end that is in view here is the end of Augustus Caesar or the end of the Roman Empire as a world power. Both came to end with no help from anybody. It does no damage to the vision being strictly for the Jews by stating the inevitable demise of the Roman Empire. One does not necessarily have to jump forward in time to the downfall of Rome simply because it is stated that she will fall. Neither must we automatically assume that the following elements of Daniel’s vision must pick up from the downfall of Rome and go from there. The vision is limited by the inspired text to the Jewish people and there is no good reason to apply it to anything beyond that.
Daniel’s vision has thus far followed a more or less Chronological course through the history of Judah through the world powers that would arise and have significant influences on the Jews. The vision has now Chronologically reached a time of about 6AD. Chapter 12 is next and in it we will see the end of this vision with the final destruction of the temple and the end of the Jewish nation as the commonwealth of God. How ironic that Daniel’s life was forever changed with the overthrow of Jerusalem and the destruction of the temple. He lived his entire life as a faithful child of God and he was desirous of the liberation of his people and the rebuilding of the temple. Now, as an aged man nearing the end of his days on earth, he receives a vision which ends with the overthrow of his people and the final and permanent destruction of the temple, never to be rebuilt again.
Fuente: Old and New Testaments Restoration Commentary
palace
(See Scofield “Dan 11:2”).
Fuente: Scofield Reference Bible Notes
between: Joe 2:20, Zec 14:8
in the: Dan 11:16, Dan 11:41, Psa 48:2, Isa 2:2, Isa 14:13, Mic 4:2, 2Th 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, 2Th 2:8, Rev 13:10, Rev 14:14-20, Rev 19:19-21, Rev 20:2, Rev 20:9
Reciprocal: Num 24:24 – and he also Psa 7:9 – Oh Psa 78:54 – And he Psa 96:9 – in the beauty of holiness Jer 3:19 – pleasant land Dan 7:11 – even Dan 8:9 – the pleasant Dan 12:1 – at that Joe 3:17 – my Mat 2:19 – Herod Rev 11:18 – shouldest Rev 17:8 – go Rev 19:20 – These
Fuente: The Treasury of Scripture Knowledge
Dan 11:45. between the sea and . . . mountain: the prophecy supposes that Antiochus will die in Palestine somewhere between the Mediterranean and Mt. Zion. As a matter of fact, he actually died at Tabs in Persia.
Fuente: Peake’s Commentary on the Bible
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.