8<\/strong>. And also<\/strong> their gods, with their<\/em> molten images<\/strong>, and with their precious vessels of silver and of gold, shall he<\/em> bring into captivity<\/strong> into Egypt<\/em> ] The custom of carrying off the gods of a conquered nation was common in antiquity: the capture of its gods implied naturally that the nation’s strongest support had passed into the hands of the victors. Cf. Isa 46:1-2<\/span>; Jer 48:7<\/span>; Jer 49:3<\/span>. On the present occasion Jerome, following Porphyry, states that Ptolemy brought back with him 40,000 talents of silver and 2,500 precious vessels and images of gods, among the latter being those which Cambyses had carried off from Egypt 280 years before (cf. the Canopus decree, ll. 9 10: Mahaffy, p. 230). In consequence of the recovery of these images, it was said, the Egyptians conferred upon him the title of Euergetes (‘Benefactor’).<\/p>\n precious vessels<\/em> ] lit. vessels of desire<\/em>: the same expression, 2Ch 32:27<\/span>; 2Ch 36:10<\/span>; Hos 13:15<\/span>; Neh 2:9<\/span>; Jer 25:34<\/span>.<\/p>\n and he shall<\/em> refrain<\/strong> some years from<\/em> (R.V.)] i.e. desist from attacking. ‘Refrain’ is lit. stand<\/em>: cf. in the Heb. Gen 29:35 , 2Ki 4:6<\/span>.<\/p>\n And shall also carry captives into Egypt their gods … – <\/B>That is, their idols. Jerome (in loc<\/I>.) 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<\/I>. – Wintle.<\/P> And he shall continue more years than the king of the north – <\/B>Ptolemy Euergetes survived Seleucus about four years. – Prideaux, iii. 122. He reigned twenty-five years.<\/P> <\/p>\n Verse 8<\/span>. He shall continue<\/B><\/I> more <\/B>years<\/B><\/I>] Seleucus Callinicus<\/I> died (an exile) by a fall from his horse; and Ptolemy Euergetes<\/I> survived him four or five years.-Bp. Newton<\/I>.<\/P> <\/p>\n With their precious vessels of silver and of gold; which with other vessels amounted to two thousand five hundred, among which were the images which Cambyses long before had carried out of Egypt into Persia; for which good act the Egyptians called this Ptolemy, Euergetes, the Benefactor. <\/P> He shall continue more years than the king of the north; he continued forty-six years, and had subdued all Seleucuss kingdom, had he not been recalled. <\/P> <\/p>\n 8. carry . . . into Egypt theirgods,<\/B> &c.Ptolemy, on hearing of a sedition in Egypt,returned with forty thousand talents of silver, precious vessels, andtwenty-four hundred images, including Egyptian idols, which Cambyseshad carried from Egypt into Persia. The idolatrous Egyptians were sogratified, that they named him Euergetes, or “benefactor.” <\/P> continue more years<\/B>Ptolemysurvived Seleucus four years, reigning in all forty-six years. MAURERtranslates, “Then he for several years shall desist from<\/I>(contending with) the king of the north” (compare Da11:9<\/span>).<\/P><\/p>\n And shall also carry captive into Egypt their gods, with their princes<\/strong>,…. 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”:<\/p>\n and with their precious vessels of silver and of gold<\/strong>; 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:<\/p>\n and he shall continue more years than the king of the north<\/strong>; 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.<\/p>\n d Connexion, part 2. B. 2. p. 81.<\/p>\n 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. Isa 46:1<\/span>., Jer 48:7<\/span>; Jer 49:3<\/span>. In the images the gods themselves were carried away; therefore they are called “their gods.” signifies here not drink-offerings, but molten images; the form is analogous to the plur. , formed from ; on the contrary, libationes<\/em>, Deu 32:38<\/span>, stands for , Isa 41:29<\/span>. The suffix is not to be referred to , but, like the suffix in , to the inhabitants of the conquered country. are in apposition to , 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 ‘ : he shall during (some) years stand off from the king of the north. Literally this translation may perhaps be justified, for , c. , Gen 29:35<\/span>, 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 , 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 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<\/span>, where the subject to 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 in the sense of: to stand out before, in the sense of , contra<\/em>, as in Psa 43:1<\/span> it is construed with , which is supported by the circumstance that in Dan 11:6<\/span>, Dan 11:15<\/span>, Dan 11:17<\/span>, and Dan 11:25<\/span>, has this meaning. By this not only is rightly translated: and he<\/em>, 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<\/span> 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 , Dan 11:9<\/span>; but this is impossible, for then the word must be , particularly in parallelism with . As the words stand, , can only be the genitive to ; 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 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<\/span><\/em> and Dan 11:9<\/span><\/em>. 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.<\/p>\n The angel explains more fully what he had already stated briefly, namely, Ptolemy should be the conqueror, and spoil the whole of Syria almost according to his pleasure. Profane writers also shew us the great number of images which were taken away, and how Egypt recovered its gods of silver and gold which it had lost a long time ago. Thus the event proved the truth of the angel’s prophecy. The particle גם gem, is interposed for the sake of amplifying the subject, to inform us of the unequal condition of the peace, and how Ptolemy exercised the rights of a conqueror in spoiling the whole of Syria according to his lust. It is added, He shall stand for more years than the king of the north. Some restrict this to the duration of the life of each king, and others extend it farther. Probably the angel speaks of Ptolemy Euergetes, who reigned forty-six years. As God extended his life so long, we are not surprised at the angel’s saying it should last longer than the king of Syria’s. This explanation is applicable to the present case, for if he had died before, Callinicus might have recovered the effects of the war; but as Ptolemy survived, he dared not attempt any-thing, being assured of the utter fruitlessness of any effort against the king who had vanquished him. It follows: — <\/p>\n (8) He shall continue.<\/strong>Apparently the meaning is (comp. the use of the preposition in Dan. 11:31<\/span>) He shall stand on the side of [i.e.,<\/em> as an ally of] the northern king several years. Others translate, He shall abstain from the king of the north some years. In either case the sense is nearly the same. The reference is said to be to the cessation of hostilities between Ptolemy and Seleucus, but there is nothing in these verses which leads us to infer what history states as a fact, that the northern king was completely crippled by a serious defeat, and that his fleet was dispersed by a storm.<\/p>\n 8<\/strong>. <\/strong> He shall also carry away with him into Egypt “their gods, with their molten images, and with their desirable things of silver and gold; then shall he desist some years from attacking the king of the north.” <\/em> It is said that the silver captured amounted to forty thousand talents, and that there were two thousand five hundred of these images, including those which Cambyses had carried off from Egypt in one of his campaigns. It has been said that it was this great triumph which gained for the king the name Euergetes (“magnificent”). If the A.V. is to be followed, he shall continue more years than the king of the north <\/strong> This refers to the fact that Ptolemy outlived Seleucus II several years. The other rendering, as given above, is, however, permissible and contains a more significant statement.<\/p>\n ‘And he will also carry captive into Egypt their gods, with their molten images, and with their desirable vessels of silver and gold.’<\/p>\n This was the measure of the victory. It was overwhelming enough for him to march off with their gods and temple furniture. It was total success. The Egyptians were jubilant.<\/p>\n ‘And he will stand (refrain) some years from the king of the north.’ He then left Seleucus II alone for some years, having made a treaty with him.<\/p>\n Dan 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.<\/p>\n Ver. 8. And shall also carry captive their gods.<\/strong> ] Goodly gods they were the while, and likely to defend their worshippers! He brought back also the Egyptian idols, carried away by Cambyses, rather in scorn of all religion than hatred of idolatry, and was thereupon called by that superstitious people, Euergetes, that is, Benefactor. See Luk 22:25<\/span> .<\/p>\n their precious vessels = vessels of desire, said to have been valued at 40,000 talents of silver; and 2,400 images, including Egyptian idols, which Cambyses had taken from Egypt. Hence he was named by the grateful Egyptians “Euergetes” (= Benefactor). <\/p>\n continue = stand. <\/p>\n more years: i.e. four years, reigning forty-six years in all. <\/p>\n Dan 11:8<\/p>\n Dan 11:8 And shall alsoH1571 carryH935 captivesH7628 into EgyptH4714 their gods,H430 withH5973 their princes,H5257 and withH5973 their preciousH2532 vesselsH3627 of silverH3701 and of gold;H2091 and heH1931 shall continueH5975 more yearsH8141 than the kingH4480 H4428 of the north.H6828 <\/p>\n Dan 11:8<\/p>\n 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.<\/p>\n Egypt is named by name here. This naming makes it possible to positively match the elements of the vision to actual historical facts. This is in reference to the plundering of Syria and Babylon by Ptolemy III. The king of the north at this time was Seleucus II who died in 225 BC from a fall off his horse, while Ptolemy III died in 222 BC. Ptolemy III therefore continued more years than the king of the north. It is also a fact that when kings are referred to in apocalyptic language it is also in reference to the kingdoms in view and not just the kings. Historically, Egypt which was the kingdom of the south, stood against the Roman Empire longer than any other territory of Alexander. Egypt was the last holdout, so if one views the kings in verse 8 as the respective kingdoms, then history aligns with this view as well. <\/p>\n 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 <\/p>\n their precious vessels: Heb. vessels of their desire, Dan 1:2, Dan 1:3, Dan 10:3, Isa 2:16, Hos 13:15 <\/p>\n he shall continue: Callinicus died an exile, and Euergetes survived him four or five years. <\/p>\n Reciprocal: 1Sa 5:4 – the head Jer 25:34 – pleasant vessel Eze 26:12 – thy pleasant houses Dan 11:5 – the king Nah 2:9 – pleasant furniture<\/p>\n Dan 11:8. The very things predicted in this verse took place, therefore the best and only comments necessary will be offered in another historical quotation which is as follows: “Ptolemy III, Euergetes, (“wellwisher), B.C. 247-222; alluded to in Dan 11:7-9; invaded Syria in 246 BC, to avenge the repudiation and murder of his sister, Berenice (See Antiochus II, page 95), and had conquered it as far north as Antioch, and was moving eastward towards Babylon, when he was recalled by troubles at. home. His policy towards the Jews in Egypt was generous; while, in token of his victories, he sacrificed in the temple at Jerusalem after the custom of the law (Josephus: C. Ap., 11: 5). He brought hack to Memphis the gods taken from Egypt by Cambyses. It was for this he received the epithet, welldoer. – SchaffHerzog, Article, Ptolemy III.<\/p>\n “And therefore, having appointed Antiochus and Xantippus, two of his generals, the former of them to command the provinces he had taken on the west side of Mount Taurus, and the other to command the provinces he had taken on the east side of it, he marched back into Egypt, carrying with him vast treasures, which he had gotten together, in the plunder of the conquered provinces; for he brought from thence with him forty thousand talents of silver, a vast number of precious vessels of silver and gold, and images also to the number of two thousand five hundred, among which were many of the Egyptian idols. which Cambyses, on his conquering Egypt, had carried thence into Persia. These Ptolemy (son of Philadelphus and brother of Berenice) having restored to their former temples, on his return from this expedition, he thereby much endeared himself to his people,”-Prideauxs Connexion, year 246.<\/p>\n 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.<\/p>\n (u) For this Ptolemais reigned forty-six years.<\/p>\n Ptolemy III returned to Egypt from Antioch with much spoil, including idols and precious vessels from the temples and treasure houses of Syria. He also signed a treaty with Seleucus II in 240 B.C. that resulted in peace between their two nations.<\/p>\n 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. 8. And also their gods, with their molten images, and with their precious vessels of silver and of gold, shall he … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 11:8”<\/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-22055","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22055","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=22055"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22055\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22055"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22055"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22055"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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: Keil & Delitzsch Commentary on the Old Testament<\/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 Series on the Bible by Peter Pett<\/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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/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":"