23<\/strong>. in the latter time of their kingdom<\/em> ] in the closing period of the rule of the Diadochi (which the author pictures as brought altogether to an end at the death of Antiochus).<\/p>\n when the transgressors<\/em> have completed<\/strong> (their guilt)] i.e. filled up the measure of their transgressions (cf., though the Heb. word is not the same, Gen 15:16<\/span>). Or, with ‘transgressions’ for ‘transgressors’ (Sept., Theod., Pesh., Ew., Meinh.: the difference affects only the vocalization), when they<\/em> (or men<\/em>) have completed transgressions<\/em>. It is disputed whether the reference is to the Israelites (Keil, Behrm.) or their heathen oppressors (Hitz., Meinh., Bevan). In the former case, the meaning will be that when the measure of Israel’s guilt is full, this final and severest of persecutions will fall upon them: in the latter case, Antiochus will be viewed as the climax of heathen impiety.<\/p>\n a king of<\/em> hard<\/strong> countenance<\/em> ] i.e. unyielding, unmoved<\/em>, deflant<\/strong>: lit. ‘ strong<\/em> of countenance,’ i.e. hard, firm (in a bad sense). The expression is borrowed from Deu 28:50<\/span>: cf., with the corresponding verb, Pro 7:13<\/span> (of the harlot), ‘she made her face strong<\/em>,’ i.e. hard, impudent, Pro 21:29<\/span>; ‘a wicked man hardeneth<\/em> his face,’ Ecc 8:1<\/span>.<\/p>\n and understanding<\/em> riddles<\/strong> (Dan 5:12<\/span>)] a master of dissimulation, able to conceal his meaning under ambiguous words, and so disguising his real purposes. Cf. Dan 8:25<\/em><\/span>, ‘deceit,’ Dan 11:27<\/span>, ‘obtain the kingdom by smooth sayings.’ Examples are afforded by his treatment of his nephew, Ptolemy Philometor, and the manner in which he completely misled the legates who were sent by the Romans for the purpose of ascertaining his feelings towards them (see on Dan 11:27<\/span>; Dan 11:40<\/span>). Antiochus was habitually successful in concealing his real motives and intentions when his interests required it.<\/p>\n 23 25<\/strong>. A fuller description of the character and policy of Antiochus Epiphanes.<\/p>\n And in the latter time of their kingdom – <\/B>When it shall be drawing to an end. All these powers were ultimately absorbed in the Roman power; and the meaning here is, that taking the time from the period of their formation – the division of the empire after the battle of Ipsus (see the notes at Dan 8:8<\/span>), until the time when all would be swallowed up in the Roman dominion, what is here stated – to wit, the rise of Antiochus – would be in the latter portion of that period. The battle of Ipsus was fought 301 b.c., and the Roman power was extended over all those regions gradually from 168 b.c. – the battle of Pydna, when Perseus was defeated, and Macedonia was reduced to a Roman province, to 30 b.c., when Egypt was subjected – the last of these kingdoms that submitted to the Roman arms. Antiochus began to reign, 175 b.c. – so that it was in the latter part of this period.<\/P> When the transgressors are come to the full – <\/B>Margin, accomplished. That is, when the state of things – the prevalence of wickedness and irreligion in Judea – shall have been allowed to continue as long as it can be – or so that the cup shall be full – then shall appear this formidable power to inflict deserved punishment on the guilty nation. The sacred writers often speak of iniquity as being full – of the cup of iniquity as being full – as if there was a certain limit or capacity beyond which it could not be allowed to go. When that arrives, God interposes, and cuts off the guilty by some heavy judgment. Compare Gen 15:16<\/span> : The iniquity of the Amorites is not yet full. Mat 23:32<\/span> : fill ye up then the measure of your fathers. 1Th 2:16<\/span> : to fill up their sins alway. The idea is, that there is a certain measure or amount of sin which can be tolerated, but beyond that the Divine compassion cannot go with safety to the universe, or consistently with the honor of God, and then the punishment may be expected; then punishment must come. This is true, doubtless, of individuals and nations, and this period had arrived in regard to the Jews when Antiochus was permitted to lay their temple, city, and country waste.<\/P> A king of fierce countenance – <\/B>Stern and severe. This expression would be applicable to many who have held the kingly office, and no one can doubt that it may be applied with strict propriety to Antiochus.<\/P> And understanding dark sentences – <\/B>Gesenius (Lexicon) explains the word here rendered dark sentences to mean artifice, trick, stratagem. This will better agree with the character of Antiochus, who was more distinguished for craft and policy than he was for wisdom, or for explaining enigmas. The meaning seems to be that he would be politic and crafty, seeking to make his way, and to accomplish his purpose, not only by the terror that he inspired, but by deceit and cunning. That this was his character is well known. Compare the notes at Dan 8:25<\/span>.<\/P> Shall stand up – <\/B>Shall succeed, or there shall be such a king.<\/P> <\/p>\n Verse 23<\/span>. When the transgressors are come to the full<\/B><\/I>] When the utmost degradation has taken place, by the buying<\/I> and selling<\/I> of the high priesthood<\/I>; for Onias<\/I> was ejected for a sum of money, to make room for wicked Jason<\/I>; and Jason again was supplanted for a greater sum by a worse man, if possible, than himself, Menelaus<\/I>; and the golden vessels of the temple were sold to pay for this sacrilegious purchase. Thus transgressions were come to the full, before the Romans had commission to destroy Jerusalem and its temple, c.<\/P> <\/P> A king of fierce countenance<\/B><\/I>] The Roman government<\/I>, as before for king<\/I> is often taken for kingdom<\/I> or empire<\/I>.<\/P> <\/P> Understanding dark sentences<\/B><\/I>] Very learned and skilful in all things relating to government and its intrigues. The learning<\/I> of Rome is proverbial to the present time.<\/P> <\/p>\n In the latter time of their kingdom, <\/B>i.e. when they were come to the height, and beginning to decline. It notes that time when the Romans began to seize part of the Grecian kingdom, by Emilius Probus, who subdued Perseus king of Macedonia, and thereby brought all Greece under the Roman jurisdiction; which was one hundred and sixty-six years before Christ was born, that very year Antiochus set up the abomination of desolation. <\/P> When the transgressors are come to the full; <\/B>when the Jews were grown to an excess of wickedness, and called for punishment, then God suffered Antiochus to persecute them. <\/P> Of fierce countenance; <\/B>such was he: the word is translated impudent, inhuman, for the countenance is the discoverer of the mind and manners oftentimes. <\/P> Understanding dark sentences; <\/B>full of all subtlety, another Julian, to lay snares, and fetch over the inconstant and backsliding Jews: such a one all histories declare this Antiochus to be. <\/P> <\/p>\n 23. transgressors are come to thefull<\/B>This does not hold good of the times of Antiochus, but ofthe closing times of the Christian era. Compare Luk 18:8<\/span>;2Ti 3:1-9<\/span>, as to thewickedness of the world in general just before Christ’s secondcoming. Israel’s<\/I> guilt, too, shall then be at the full, whenthey who rejected Christ shall receive Antichrist; fulfilling Jesuswords, “I am come in My Father’s name, and ye receive Me not; ifanother shall come in his own name, him ye will receive”(compare Gen 15:16<\/span>; Mat 23:32<\/span>;1Th 2:16<\/span>). <\/P> of fierce countenance<\/B>(De 28:50<\/span>); one who will spareneither old nor young. <\/P> understanding darksentences<\/B>rather, “artifices” [GESENIUS].Antiochus made himself master of Egypt and Jerusalem successively bycraft<\/I> (1 Maccabees 1:30, c. 2 Maccabees 5:24<\/U>, &c.).<\/P><\/p>\n And in the latter time of their kingdom<\/strong>,…. Toward the close of the kingdom of the four kings that divided Alexander’s kingdom; for though they were four distinct kings, and had four separate kingdoms, yet these all belonged to one kingdom or monarchy, the Grecian empire; and when that was decreasing, and coming into the hands of the Romans, there rose up, stood, and flourished awhile, King Antiochus, afterwards described, who began to reign in the hundred and thirty seventh year of the Seleucidae,<\/p>\n “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)<\/p>\n and 166 B.C., and the same year that he set up the abomination of desolation in the temple at Jerusalem, as Mr. Mede p has observed, Aemilius the Roman consul conquered Perseus king of Macedon, whereby all Greece came into the hands of the Romans; so that this king may be truly said to arise and stand in the latter part of the Grecian empire, when that was declining, and the Roman empire was taking place:<\/p>\n when the transgressors are come to the full<\/strong>; many among the Jews, who apostatized from their religion, turned Heathens, even some of the priests, when their number was completed, and they had filled up the measure of their iniquities; in the Apocrypha:<\/p>\n “In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow. c.” (1 Maccabees 1:11)<\/p>\n a king of fierce countenance, and understanding dark sentences, shall stand up<\/strong> meaning Antiochus; as is generally agreed, both by Jewish and Christian interpreters, and to whom these characters agree: he was “hard of face” q, as it may be rendered; an impudent brasen faced man, who had no shame nor fear in him; regarded neither God nor man; committed the most atrocious crimes in the most public manner; and particularly was daring and impudent in his blasphemy against God and the true religion; and it may also signify that he was cruel, barbarous, and inhuman, especially to the Jews, as his persecution of them abundantly proves: and his “understanding dark sentences”, or “riddles” r, which he could both propose and answer, shows him to be sagacious and cunning, well versed in wicked craft and policy; he had the art of inveigling and deceiving men; it was by deceit and cunning he got the kingdom from his nephew; and, by the wicked art of persuasion he was master of, he seduced many of the Jews to relinquish their religion, and embrace Heathenism; and so well skilled he was in wicked politics, that he could cover his own designs, and penetrate into the secrets of others; according to Jacchiades, he was skilful in the art of magic and astrology. This is the little horn that was to rise out of one of the four horns or kingdoms; as Antiochus did from that of Seleucus, and stood and reigned more than twelve years.<\/p>\n p Works, B. 3. c. 11. p. 654. q “durus facie”, Calvin, Piscator; “validus facie”, Michaelis. r “aenigmata”, Pagninus, Montanus, Munster, Calvin, Piscator, Polanus.<\/p>\n And at the end of their reign, when the wicked shall be at their height, one king shall stand By saying at the end of their kingdom, he does not mean to imply the destruction of the four kingdoms had ceased. The successors of Antiochus were not directly cast down from their sway, and Syria was not reduced into a province till about eighty or a hundred years after Antiochus the Great had been completely conquered. He again left heirs, who, without doubt, succeeded to the throne, as we shall see more clearly in the eleventh chapter. But this point is certain — Perseus was the last king of Macedon, and the Ptolemies continued to the times of Julius Caesar and Augustus, and we are well aware how completely Cleopatra was conquered and ruined by Antony. As women succeeded to the throne, we could not place the destruction of the Macedonian empire under Antiochus Epiphanes. But the angel means, at the end of their kingdom, when they had really come to the close of their reigns, and their final ruin was at hand. For when Antiochus Epiphanes returned to his country, he seemed to have re-established his power though it very soon afterwards began to die away. Similar circumstances also happened to Egypt and to Macedon, for the reign of all their kings was precarious, and although not directly overthrown, yet they depended on the Romans, and thus their royal majesty was but fleeting. At the end, therefore, of their kingdom, that is, when they arrived at the height, and their fall led them on to ruin, then, says he, when the wicked were consummated or perfected. Some apply this to the professed and outward enemies of the Church, but I rather approve of another opinion, which supposes the angel to be speaking of the impious, who provoked God’s wrath, till it became necessary for grievous and severe penalties to be inflicted on the people, to whom God had so magnificently promised a happy and a tranquil state. This, however, was no common temptation, after the prophets had treated so fully of the happy and prosperous state of the people after their return from captivity, to behold the horrible dispersion, and to witness these tyrants making their assault not only upon men, but upon the temple of God itself. Wherefore the angel, as before, fortifies the Prophet and all the rest of the pious against this kind of trial, and shews how God had not changed his counsels in afflicting his Church, to which he had promised tranquillity, but had been grievously provoked by the sins of the people. He then shews the urgent necessity which had compelled God to exercise this severity. When, therefore, the impious had come to their height, that is, when they had arrived at the highest pitch, and their intolerable obstinacy had become desperate. We perceive how the angel here meets the trial, and instructs the pious beforehand, unfolding to them the inviolability of God’s word, while the people’s impiety compelled him to treat, them severely, although he had determined to display liberality in every way. Then, he says, a king shall stand with a fierce countenance But the rest tomorrow. <\/p>\n (23) Transgressors<\/strong> . . .When transgressors have filled up the measure of their guilt so as to exceed the limits of Gods mercy, then this event shall take place. The transgressors are the apostate Jews. Here, as in the other visions, the particulars respecting the most prominent objects of the vision are given more fully in the interpretation than in the early part of the chapter. The king is represented as being of a fierce countenance, he is shameless, he has no reluctance in pursuing the cruelties which he has designed. He understands dark sayings, or uses falsehood and dissimulation to carry out his purposes.<\/p>\n 23<\/strong>. <\/strong> The Alexandrine empire has been broken into four kingdoms (Dan 8:8<\/span>; Dan 8:22<\/span>) which in this vision are said to have ultimately become changed into a kingdom <\/strong> the fourth kingdom of Daniel (Dan 7:7-8<\/span>; Dan 7:23-25<\/span>; notes Dan 2:39-41<\/span>). At the latter end of this kingdom appears a fierce and shrewd king who is undoubtedly Antiochus Epiphanes. He is said to come when the transgressors are come to the full<\/strong>, perhaps referring to the sins of the people of Israel, which according to Scripture, were always the cause of their troubles (see, for example, Ezekiel 4-7) or else to the fact that all the iniquity of the previous beast empires seemed to come to a head in the days of this worst king. <\/p>\n Understanding dark sentences <\/strong> That is, skilled in double dealing <\/em> (Bevan). He was a skillful diplomatist, and the intrigues of state would be the “riddles” in which Antiochus would be the most interested (Dan 8:25<\/span>; Dan 11:21<\/span>; Dan 11:32<\/span>; 1Ma 1:30 ).<\/p>\n ‘And in the latter time of their kingdom, when the transgressors (or, repointed, this could be ‘transgressions’) are come to the full, a king of strong countenance, and understanding riddles, will stand up. And his power will be mighty, but not by his own power. And he will destroy wonderfully, and will prosper and will do (whatever he wants). And he will destroy the mighty ones and the holy people.’<\/p>\n The one now spoken of arises in the latter time of the Greek kingdom, at a time when Israel’s transgressing has reached its full, as they turned back to the idolatry from which the exile was supposed to deliver them. Some would turn back reluctantly under persecution, but these had turned back for political convenience long before. Among many hellenisation and acknowledgement of the Greek gods gave them a new way of life and a new culture, and they embraced it eagerly (see 1Ma 1:11-15 ).<\/p>\n ‘A king of strong countenance, and understanding riddles, will stand up.’ This can hardly be any other than Antiochus Epiphanes. ‘Strong countenance’ refers to hardness of feature caused by a hard and unyielding spirit (compare Deu 28:50<\/span>).<\/p>\n ‘Understanding riddles.’ Seeing himself as a god he saw himself as wise and full of understanding of the things of the gods, which was why the stubborn Israelites so infuriated him. Did they not realise that he was a master of the knowledge of the gods? Or the idea may be that he was a master of dissimulation, cunning enough to be able to deceive people and disguise his intentions. For example, he sent his general to Jerusalem pretending peace, and when they received him he took advantage of the Sabbath and then slaughtered many Israelites.<\/p>\n ‘And his power will be mighty, but not by his own power.’ He claimed to be the manifestation of Zeus and thus that Zeus was operative through him, thus this may be seeing it from his viewpoint. Others see it as meaning that it was God Who enabled him in order to use him as an instrument of chastisement for His people. He was only able to do it because God allowed it. Like the Assyrians and Nebuchadnezzar before him he was the rod of God’s anger (Isa 10:5<\/span>). Perhaps the latter may be seen as more likely to be in Daniel’s mind.<\/p>\n ‘He will destroy wonderfully, and will prosper and will do (whatever he wants). And he will destroy the mighty ones and the holy people.’ This describes his effectiveness in every sphere. He destroyed, and prospered, and did whatever he wanted. No one, apart in the end from the Romans, could prevent him from doing whatever he wanted. However mighty his enemies might be they could not stand before him. ‘The mighty ones and the holy people.’ A deliberate contrast. He was not just a successful warrior, he was an attacker of God’s true people, and it was that that would result in his downfall. He was the first real persecutor.<\/p>\n Dan 8:23<\/span><\/em><\/strong>. <\/strong>In the latter time, <\/em><\/strong>&c.<\/strong> The Romans might be said to stand up in the latter time, <\/em>&c. who saw the end not only of one kingdom, but of all four; who first subdued the kingdom of Macedon and Greece; then inherited, by the will of Attalus, the kingdom of Lysimachus; and afterwards made a province of the kingdom of Syria; and lastly, of the kingdom of Egypt. When the Romans stood up <\/em>too, the transgressions were come to the full; <\/em>for the high-priesthood was exposed to sale: good Onias was ejected for a sum of money, to make room for wicked Jason, and Jason again was supplanted for a greater sum of money by a worse man, if possible, than himself,his brother Menelaus; and the golden vessels of the temple were sold to pay for the sacrilegious purchase. At the same time the customs of the heathens were introduced, the youth were trained up and exercised after the manner of the Greeks; and the people, and even the priests, apostatized from the true religion. See 2Ma 4:14<\/span>. Nay, Jerusalem was taken by Antiochus, 40,000 Jews were slain, and as many were sold into slavery; the temple was profaned, even under the conduct of the high-priest Menelaus, was defiled with swine’s blood, and plundered of every thing valuable: and in the same year that Paulus AEmilius, the Roman consul, vanquished Perseus, the last king of the Macedonians, and thereby put an end to that kingdom, the Jewish religion was put down, and the heathen worship set up in the cities of Judaea and Jerusalem; the temple itself was consecrated to Jupiter Olympius, and his image was erected upon the very altar. Then indeed the transgressions were come to the full. <\/em>See Bishop Newton. <\/p>\n A king of fierce countenance<\/em><\/strong><\/strong> A king, <\/em>in the prophetic style, is the same as kingdom. <\/em>Instead of understanding dark sentences, <\/em>the Syriac translates skilful of ruling, <\/em>and the Arabic, skilful of disputations. <\/em>We may suppose the meaning to be, that this should be a politic and artful, as well as a formidable power; which properly characterizes the Romans. They were represented in the former vision by a beast dreadful and terrible; <\/em>and for the same reason they are here signified by a king of fierce countenance.<\/em> Whether this character belongs to the Romans, or to Antiochus Epiphanes, may be collected from the following narrative. Antiochus was engaged in a war with Egypt, and in a fair way of making himself master of it. The Romans, therefore, looking upon his increasing power with a jealous eye, sent an embassy to him, to require him to desist from his enterprize, or else to declare against him. Popilius, the chief of the ambassadors, had formerly been his friend; and the king, at their first meeting near Alexandria, offered him his hand, in remembrance of their former friendship. This Popilius declined, saying, that private friendship must give place to the public welfare, and he must first know whether the king was a friend to the Roman state, before he could acknowledge him as a friend to himself: he then presented to him the tables, which contained the decree of the senate, and desired an immediate answer. Antiochus, after reading them, replied, that he would communicate them to his friends, and return him an answer very speedily; but Popilius, with a wand which he carried in his hand, drew a circle round the king, and insisted upon his answer before he stirred out of that circle. The king, astonished at this peremptory manner of proceeding, after some hesitation, said he would obey the commands of the senate; and then at length Popilius reached forth his hand to him. This incident happened soon after the conquest of Macedonia; and being the first memorable action of the Romans immediately on their becoming a horn <\/em>of the kingdom of the goat, it is very fitly said of them, and more fitly than of Antiochus, A king of fierce countenance shall stand up. <\/em>See Bishop Newton. <\/p>\n Dan 8:23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.<\/p>\n Ver. 23. And in the latter time of their kingdom.<\/strong> ] In the one hundred and thirty-seventh year of the Greek monarchy. <\/p>\n <\/p>\n When the transgressors are come to the full.<\/strong> ] Heb., Are accomplished; when the Jews are grown stark naught. This was the reason why God set over them such a breathing devil, as was Antiochus, for a punishment of their open impiety and formal apostasy. When Phocas the traitor had slain Mauritius the emperor, there was an honest poor man, saith Cedrenus, who was earnest with God in prayer to know why that wicked man so prospered in his design; to whom answer was returned by a voice, that there could not be a worse man found and that the sins of Christians and of Constantinople did require it. <\/p>\n <\/p>\n A king of fierce countenanoe.<\/strong> ] Heb., Hard of face – that is, brazen faced, impudent, and withal acute, subtle ( acutus et astutus<\/em> ), and of a deep reach. Antiochus, Julian, the Duke of Alva, were such.<\/p>\n the latter time of their kingdom, &c. This is a further indication as to the interpretation of this vision. <\/p>\n the transgressors. The Septuagint, Syriac, and Vulgate read “transgressions”. Hebrew. pasha’, as in Dan 8:12 = rebellions. Compare Dan 9:24. <\/p>\n are come to the full: or, have filled up their measure. Therefore not full yet. This is a blow to all who are vainly trying to make the world better, and to “realize the kingdom of God on earth” now. <\/p>\n a king of fierce countenance = a king of mighty presence. One of the titles of the antichrist. See note on Dan 7:8. <\/p>\n understanding dark sentences = skilled in dissimulation. <\/p>\n Dan 8:23<\/p>\n Dan 8:23 And in the latter timeH319 of their kingdom,H4438 when the transgressorsH6586 are come to the full,H8552 a kingH4428 of fierceH5794 countenance,H6440 and understandingH995 dark sentences,H2420 shall stand up.H5975 <\/p>\n Dan 8:23<\/p>\n And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.<\/p>\n And in the years approaching the final downfall of the Grecian Empire, when the transgressions of the Jews and the Gentiles who were Hellenizing them became more than God would endure, a king, Antiochus IV, arose to power. And he was ruthless and cruel, and he was skilled in intrigue and treachery. Such was the character of Antiochus IV who came to power due to his deceitfulness and betrayal of his own family. The throne rightly belonged to Demetrius Soter, a son of Seleucus IV Philopator, but Antiochus IV Epiphanes seized the throne and had himself proclaimed king. Thus he did not come to the throne by rightful succession; he seized it through intrigue.<\/p>\n king of fierce countenance <\/p>\n i.e. Antiochus Epiphanes who arose out of Syria, one of the “four kingdoms,” B.C. 170. <\/p>\n in the: Dan 10:14, Num 24:24, Eze 38:8, Eze 38:16, 1Ti 4:1 <\/p>\n when: Gen 15:16, Mat 23:32, 1Th 2:16 <\/p>\n come: Heb. accomplished <\/p>\n a king: The Roman empire, which reduced Judea to a province, burnt the city and temple, and scattered the Jews to the four winds of heaven. Dan 8:9-12, Dan 7:8, Dan 7:11, Dan 7:20, Dan 7:25, Deu 28:50 <\/p>\n and understanding: Dan 8:25, Dan 11:21, Dan 11:24, 2Th 2:9-11, Rev 13:11-14, Rev 19:20 <\/p>\n shall stand: Dan 8:6 <\/p>\n Reciprocal: Psa 49:4 – dark Dan 8:19 – the last 1Ti 4:2 – lies 2Ti 3:3 – fierce Tit 1:3 – in Rev 11:7 – the beast<\/p>\n Dan 8:23. Their kingdom has special reference to the four divisions of Alexander’s empire, of which Syria was the most important. Near the close of that period (see the comments on last end in verse 19) a condition was to exist described by transgressors are come to the full. This subject of transgression is treated at length by comments and quotation from history at verse 12, which includes the name and some of the traits of the king referred to in this verse. Fierce countenance is defined by Strong as meaning “harsh of face.” Dark sentences is from one original word which is chiydah, and Strong defines it, “A puzzle; hence a trick, conundrum, sententious [brief or pithy] maxim. Shall stand up means to appear and become very prominent. Hence we understand that Antiochus Epipbanes waB a man with a hard looking face and a character equally harsh. He was an expert in matters of trickery, and would not hesitate to use it to his own advantage when the opportunity came before him.<\/p>\n Dan 8:23. And in the latter end of their kingdom When their power was diminishing, and the Roman empire beginning to be established in Greece, from whence the Grecian kingdoms in Asia had their origin: for the bringing of Greece into subjection to the Roman power was a manifest indication of the declension of the Macedonian, or third monarchy, with its four heads, and the advancement of the fourth monarchy. Now this was remarkably brought to pass when milius, the Roman consul, vanquished Perseus, king of Macedonia, and thereby brought all Greece under the power of the Romans, which happened one hundred and sixty-six years before Christ, and about the time when Antiochus profaned the temple, and set up therein the abomination of desolation. It must be observed likewise, that, before that time, the four horns, or kingdoms, had been reduced to two principal ones, Syria and Egypt. Antiochus had attempted to gain the latter, and had marched toward Alexandria to besiege that city, the conquest of which would have made him absolute master of the whole kingdom; but in order to prevent his success, Ptolemy Euergetes and his sister Cleopatra had sent ambassadors to the Romans, to beg their relief; and when Popilius was deputed by the senate to go into Egypt, he proposed terms to Antiochus which he was obliged to accept, and obey the commands of the senate. Thus both Syria and Egypt became, in some sort, vassals to Rome. When the transgressors are come to the full Here the reason is assigned why God permitted these calamities to fall on his people, namely, their wickedness had risen to a very great height: of which Bishop Newton gives the following account. The high-priesthood was exposed to sale. Good Onias was ejected for a sum of money, to make room for wicked Jason; and Jason again was supplanted for a greater sum of money, by a worse man, if possible, than himself, his brother Menelaus; and the golden vessels of the temple were sold, to pay for the sacrilegious purchase. At the same time, the customs of the heathen nations were introduced among the Jews; the youth were trained up and exercised after the manner of the Greeks; the people, apostatized from the true religion, and even the priests, (2Ma 4:14,) despising the temple, and neglecting the sacrifices, hastened to be partakers of unlawful diversions. Nay, the temple was profaned under the conduct of the high-priest Menelaus, was defiled with swines blood, and plundered of every thing valuable; and in the same year that Paulus milius vanquished Perseus, the last king of Macedonia, and thereby put an end to that kingdom, the Jewish religion was put down, and the heathen worship was set up in the cities of Judea, and in Jerusalem; and the temple itself was consecrated to Jupiter Olympus, and his image was erected upon the very altar. So evident it is that the transgressors were come to the full, and that it was in the latter time of the Macedonian empire, when what follows took place. A king of fierce countenance shall stand up This is a very just character of Antiochus, according to Diodorus, Polybius, and all the historians. And such a character may be presumed to belong to antichrist, who would be acquainted with all the depths of Satan, Rev 2:24. I must confess, says Mr. Wintle, that this part of the interpretation appears to me to agree better with Antiochus than with the Romans: when interpreted of the latter, it is understood to mean a warlike and politic state. Understanding dark sentences One practised in craft and policy, particularly in the arts of seducing men from their religion. In this Antiochus was too successful with the Jews. Michaelis renders the clause, rex omnis doli peritus, a king skilled in every kind of deceit. Mr. Wintle reads, penetrating in mysterious craft. <\/p>\n 8:23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of {h} fierce countenance, and understanding dark sentences, shall stand up.<\/p>\n (h) Noting that this Antiochus was impudent and cruel, and also crafty so that he could not be deceived.<\/p>\n Almost all scholars recognize that Antiochus Epiphanes fulfilled what Gabriel predicted in these verses (cf. 1Ma 1:10). [Note: Pentecost, "Daniel," p. 1359.] <\/span> He arose in the latter period of the Diacochi, the four kingdoms that came into existence after Alexander’s death, following many transgressors of God’s will. Antiochus Epiphanes was bold and deceptive. He was powerful because God allowed him to be so. He did much damage, especially to Jerusalem and the temple. He became prosperous and carried out his objectives. He destroyed powerful people, including the Jewish high priest, as well as many Jews. He fooled many people with his shrewdness, some of whom were unsuspecting. He exalted himself even to the extent of minting coins that bore his image and the inscription "God manifest" (Gr. theos epiphanes<\/span>). He also opposed God, the "Prince of princes."<\/p>\n Many students of these verses have noticed striking similarities between Antiochus Epiphanes as described here and another political leader predicted to appear in the future (cf. Dan 7:8; Dan 7:11; Dan 7:21-22; Dan 7:24-26; Dan 9:27; Dan 11:36-45; Dan 12:11; Mat 24:5; Mat 24:23-24; Mat 24:26; Mar 13:6; Mar 13:21-22; Luk 21:8; 2Th 2:3-12; 1Jn 2:18; 1Jn 2:22; 1Jn 4:3; 2Jn 1:7; Rev 13:1-10; Rev 19:20; Rev 20:10). Therefore they, and I, conclude that these verses are prophetic of the Antichrist as well as of Antiochus. Another interpretation is that this is a prophecy of the Antichrist alone, with no reference to Antiochus. Whitcomb argued for the end-time fulfillment being the king of the north (Dan 11:45) rather than Antichrist. [Note: Whitcomb, pp. 118.] <\/span> It seems that Antiochus did on a smaller scale what Antichrist will do on a larger one. Apparently in the much later period of the rule of these kings, namely, the end times, transgressors will have run their course even more completely. The Antichrist will oppose the Prince of princes, God the Son, who will break him without human agency (Psalms 2; Rev 19:19-20).<\/p>\n And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. 23. in the latter time of their kingdom ] in the closing period of the rule of the Diadochi (which the author pictures as brought altogether to … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 8:23”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21995","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21995","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21995"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21995\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21995"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21995"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21995"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"