And when he hath takcn away the multitude – <\/B>When he has subdued them. Lengerke, however, renders this, And the multitude shall lift themselves up, supposing it to refer to the fact that the people as well as the king would be excited. But the more natural interpretation is that in our common version, and the same sense of the word (<\/span> nass’a’<\/I>) occurs in Ames Dan 4:2<\/span>.<\/P> His heart shall be lifted up – <\/B>That is, he will be proud and self-confident. The reference is to the effect which would be produced on him after his defeat of Antiochus. He was a man naturally indolent and effeminate – a most profligate and vicious prince. – Prideaux, Con. iii. 146. The effect of such a victory would be to lift him up with pride.<\/P> And he shall cast down many ten thousands – <\/B>Or, rather, the meaning is, he has cast down many myriads. The object seems to be to give a reason why his heart was lifted up. The fact that he had been thus successful is the reason which is assigned, and this effect of a great victory has not been uncommon in the world.<\/P> But he shall not be strengthened by it – <\/B>He was wholly given up to luxury, sloth, and voluptuousness, and returned immediately after his victory into Egypt, and surrendered himself up to the enjoyment of his pleasures. The consequence was, that he, by his conduct, excited some of his people to rebellion, and greatly weakened himself in the affections and confidence of the rest. After the victory, he concluded a truce with Antiochus; and the result was, that his people, who expected much more from him, and supposed that he would have prosecuted the war, became dissatisfied with his conduct, and broke out into rebellion. As a matter of fact, he was less strong in the confidence and affections of his people, and would have been less able to wage a war, after his triumph over Antiochus than he was before. See Prideaux, Con. iii. 155, following.<\/P><\/p>\n Dan 11:12<\/span><\/p>\n But he shall not be strengthened by it.<\/em><\/p>\n<\/p>\n The Secret of Strength<\/strong><\/p>\n There are five principal ways of coming to a clear perception of God. <\/p>\n 1. <\/strong>We may know God by vision; that is, by the inner sense of the Spirit. This is the manner in which the Lord made known his mind and nature to the Old Testament saints. They saw the object which the divine being presented to their interior eye. Every sincerely spiritual man lays tacit claims to spiritual intercourse with God; to communications, directions, assurances, and inward voices and revelations from the Lord. It is a part of our spiritual nature, of our divine equipment, to enjoy immaterial contact with the heavenly world, and to hold personal fellowship with the Father, the Son and the Holy Ghost. This spiritual insight is the beginning of the knowledge of God. The people happy enough to know God in this sense will become strong, will have their feet upon the rock of ages. <\/p>\n 2. <\/strong>God communicates Himself for our knowledge by His Word. The Word must be read, remembered, and searched out daily. The Bible needs digging, and patient, devout, sympathetic and determined digging. <\/p>\n 3. <\/strong>God will reveal Himself for our knowledge in our experience. The history of the world is largely the account of the modes in which God has been making Himself known in it. Long, tedious, and interwoven has been the method of the revelation of the Father to us in our trial. But in the glass of our life we look back to see what God is. In that experimental commentary we find our best explanations of His darkest enigmas. Whatever we know of His providence has come from our own deliverances, guidances, and escapes from danger. <\/p>\n 4. <\/strong>We may know God in history. The people that have learned to read history do therein know their God. They can see the tendency and destination of all things. <\/p>\n 5. <\/strong>We may also know the Lord in nature. Can you know nature unless you know natures God? The world in its sophistry knew not God! (T<\/em>. R<\/em>. H<\/em>. Sturges<\/em>.)<\/p>\n Verse 12<\/span>. His heart shall be lifted up<\/B><\/I>] Had Ptolemy improved his victory, he might have dispossessed Antiochus of his whole empire; but giving way to pride<\/I>, and a criminally sensual life<\/I>, he made peace on dishonourable terms; and though he had gained a great victory, yet his kingdom was not strengthened by it<\/I>, for his subjects were displeased, and rebelled against him, or at least became considerably disaffected.<\/P> <\/p>\n He might have conquered and recovered all again, but he grew proud of his victory, and returned again to his luxury. Entering Judea he entered into the temple of God at Jerusalem and the holy place against the law; yet, though he <\/P> cast down many thousands, he was not <\/P> strengthened by it. <\/P> <\/p>\n 12. when he hath taken away<\/B>thatis, subdued<\/I> “the multitude” of Antiochus. <\/P> heart . . . lifted up<\/B>insteadof following up his victory by making himself master of the whole ofSyria, as he might, he made peace with Antiochus, and gave himself upto licentiousness [POLYBIUS,87; JUSTIN, 30.4], andprofaned the temple of God<\/I> by entering the holy place[GROTIUS]. <\/P> not be strengthened by it<\/B>Heshall lose the power gained by his victory through his luxuriousindolence.<\/P><\/p>\n Ver. 12 And when he hath taken away the multitude<\/strong>,…. That is, when Ptolemy king of Egypt had defeated the large army of Antiochus, killed great numbers of them, and taken many:<\/p>\n his heart shall be lifted up<\/strong>; with pride, through the victory he obtained; and so he gave himself up to sensuality and luxury, judging himself now safe and secure in the possession of his kingdom: or, this may refer to his insolence, when he entered into Judea, went to Jerusalem, and forced his way into the holiest of all to offer sacrifice upon his victory; of which see third Maccabees chapter one:<\/p>\n and he shall cast down many ten thousands<\/strong>; or “many thousands”, as the Vulgate Latin version; or rather “ten thousand” m, either of the Jews, when he went into their country; or of the army of Antiochus the king of the north, as Jacchiades: and it may be rendered, “though he shall cast down many thousands” n; that is, cast them down to the earth, slay them, as he did, even ten thousand of them, the number here mentioned:<\/p>\n yet he shall not be strengthened by it<\/strong>; for Antiochus escaped out of his hands, nor did he pursue his victory, and take all the advantages of it, as he might have done; for, as the historian o says, had he added valour to his fortune, he might have spoiled Antiochus of his kingdom; but, content with the recovery of the cities he lost, made peace, and greedily took the advantage of ease, and rolled himself in luxury, uncleanness, and intemperance.<\/p>\n m “decem millia”, Pagninus, Montanus, so Ben Melech. n “etiamsi dejiciet”, Gejerus; “quamvis prostraverit”, Michaelis. o Justin, l. 30. c. 1.<\/p>\n This verse illustrates the last clause of Dan 11:11<\/span>, i.e., explains more fully how the great multitude of the enemy are given into his hand. The first two clauses of Dan 11:12<\/span> stand in correlation to each other, as the change of the time and the absence of the copula before show (the Keri<\/em> proceeds from a misunderstanding). The meaning is this: “As the multitude rises up, so his heart is lifted up.” , with the article, can only be the host of the king of the north mentioned in Dan 11:12<\/span>. The supposition that the Egyptian army is meant, is the result of the difficulty arising out of the misapprehension of the right relation in which the perfect ( hath lifted up raised<\/em>) stands to the imperfect . as in Isa 33:10<\/span>: they raise themselves to the conflict. , the lifting up of the heart, commonly in the sense of pride; here the increase of courage, but so that pride is not altogether to be excluded. The subject to is the king of the south, to whom the suffix to , Dan 11:11<\/span>, points. With excited courage he overthrows myriads, namely, the powerful multitude of the enemies, but he yet does not reach to power, he does not attain to the supremacy over the king of the north and over his kingdom which he is striving after. The Vulgate, without however fully expressing the meaning, has rendered by sed non praevalebit <\/em>.<\/p>\n The angel here marks the close of the war. Had Ptolemy’s valor seconded his good fortune, he might easily have seized upon the whole kingdom of Syria, as profane historians report. But he was so given up to his own lusts, that he willingly entered into treaty with his enemy. On his return to his kingdom he slew his wife Eurydice, and was guilty of other enormities; he suffered a wicked woman, the sister of Agathocles, a victim of his passions, to rule over his kingdom, and lastly, he became a very foul example of a very cruel and degraded man. Therefore, the angel says at the beginning, his army should raise him aloft; his heart should be elevated, in consequence of his prosperity. He not only caused terror to Antiochus, but through all the neighboring regions. Where he might have drawn to himself the whole power of the East, he then declined in his course. He subdued, indeed, a hostile army, and in this exploit he was in no slight degree assisted by his sister Arsinoe, as historians relate, but yet after great slaughters he did not retain his position. And what was the obstacle? His idleness and drunkenness, and his caring for nothing but banquets and debaucheries, and the most obscene pleasures. This caused his fall, after he had been raised even to the clouds by his victories. It afterwards follows, — <\/p>\n (12) And when he.<\/strong>It is not clear whether the multitude or the king is subject of the sentence, or whether the verb he hath taken away is to be translated active or passive. The verse might mean, And the multitude is lifted upi.e.,<\/em> takes courageand its heart is exalted, or, when the multitude takes courage the kings heart is exalted. The English translation is most in accordance with the context, but the second rendering is preferred by many, according to which the kings courage and pride increase as he perceives the mightiness of his troops. The LXX. follow a different reading throughout the verse.<\/p>\n And he shall cast down.<\/strong>These words describe the victory of the southern king after he has taken the multitude of the northern king.<\/p>\n But he shall not be strengthened<\/strong>i.e.<\/em>, he does not prove so successful as he had hoped. His aim was to gain complete supremacy over his rival, but for reasons which are about to be stated he was unable to gain his object. Those interpreters who see a distinct reference to the wars of Ptolemy and Antiochus point out that though the loss of the Syrians was very great, yet Ptolemy did not follow up his success as he should have done. Instead of striking a decisive blow, he was content with regaining the towns which Antiochus had taken from him.<\/p>\n 12<\/strong>. <\/strong> Rather translate, with Terry, “And the multitude shall be carried away, and his heart shall be exalted.” That is, a vast number of the soldiers of Antiochus shall be killed or taken prisoners, because of which Ptolemy IV shall be greatly puffed up, “and he shall cast down myriads; but he shall not be strong,” or “he shall not prevail” (R.V.). He was naturally a weak and sluggish king, and he failed to follow up his advantage, only acquiring a little territory and then making peace.<\/p>\n ‘And the multitude will be lifted up, and his heart will be exalted, and he will cast down tens of thousands, but he will not prevail (‘be strong’).’<\/p>\n Ptolemy IV’ successful army were elated, and Ptolemy himself was filled with pride at his achievement, as his army slaughtered the enemy and put them to flight, but Ptolemy was dissolute and lazy and did not pursue his advantage even though he killed many Syrians. He would never really be a conqueror. His forces did, however, regain all of Palestine.<\/p>\n Dan 11:12<\/span><\/em><\/strong>. <\/strong>When he hath taken away, <\/em><\/strong>&c.<\/strong> Had Ptolemy pursued his blow, he might probably have deprived Antiochus of his kingdom: but his heart was lifted up with success: <\/em>being delivered from his fears, he more freely indulged his licentious desires; and, after a few menaces and complaints, granted peace to Antiochus, that he might be no more interrupted in the gratification of his passions. What availed it to have conquered enemies from without, while thus overcome by vices from within? Indeed, he was so far from being strengthened <\/em>by his success, that his subjects, offended at his inglorious peace, and more inglorious life, rebelled against him. But the prophet, in this passage, alludes more particularly to the case of his own countrymen. After the retreat of Antiochus, Ptolemy visited the cities of Coelo-Syria and Palestine; and in his progress came to Jerusalem, where he offered sacrifices, and attempted in the insolence of pride to enter into the holy of holies. His curiosity was with difficulty restrained, and he departed in heavy displeasure against the whole nation of the Jews. At his return, therefore, to Alexandria, he began a cruel persecution upon the Jewish inhabitants there, and cast down many ten thousands; <\/em>for it appears, that sixty thousand, or forty thousand at least, were slain about this time. No king could be strengthened by the loss of such a number of useful subjects; but if we add to this loss the rebellion of the Egyptians, we shall evidently own, that his kingdom must have been much weakened, and in a very tottering condition. See Bishop Newton. <\/p>\n <\/p>\n Dan 11:12<\/span><\/em> [And] when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down [many] ten thousands: but he shall not be strengthened [by it].<\/p>\n <\/em><\/p>\n Ver. 12. His heart shall be lifted up.<\/strong> ] So that he shall slight his enemy, and not pursue his victory, but give himself up to a luxurious life. Vincere scis, Hannibal, victoria uti nescis,<\/em> said that Roman general.<\/p>\n taken away = subdued. <\/p>\n cast down, &c. = will cause tens of thousands to fall. This occurred at Raphia, south-west of Gaza. <\/p>\n he shall not be strengthened by it. Giving himself up to licentiousness. <\/p>\n Dan 11:12<\/p>\n Dan 11:12 And when he hath taken awayH5375 the multitude,H1995 his heartH3824 shall be lifted up;H7311 and he shall cast downH5307 many ten thousands:H7239 but he shall notH3808 be strengthenedH5810 by it. <\/p>\n Dan 11:12<\/p>\n And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.<\/p>\n Ptolemy IV was feeling good about his victory at Raphia. He figured Antiochus III would return to Syria with his tail between his legs and give up the conflict over territory. Ptolemy IV did not pursue Antiochus III and returned to his life of indolence and pursuit of the pleasures of the flesh. But his illusions over his victory were short lived. Antiochus III did not return home and forget all about his defeat at Raphia. Ptolemy IV died in 205 BC leaving the consequences of his poor decision to his son Ptolemy V Epiphanes. <\/p>\n his heart: Dan 5:19, Dan 5:20, Dan 5:23, Dan 8:25, Deu 8:14, 2Ki 14:10, 2Ch 25:19, 2Ch 26:16, 2Ch 32:25, Pro 16:18, Isa 10:7-12, Eze 28:2, Eze 28:5, Eze 28:17, Hab 2:4-6, Act 12:22, Act 12:23, 1Ti 3:6, 1Pe 5:5<\/p>\n Dan 11:12. He is Ptolemy Philopator, king of Egypt. His success against Antiochus the Great filled him with pride and his heart shall be lifted up. Shall not be strengthened by it means that his kingdom did not profit by the success against Antiochus, although he personally had the arrogant satisfaction of looking upon his victory. We shall learn in the next verse that defeat finally came to his kingdom from the very man whom he had beaten. But for the present verse, let the reader keep the foregoing comments in mind as he reads the following quotations from history:<\/p>\n Antiochus III lost upwards of ten thousand foot and three hundred horse, and four thousand of his men were taken prisoners. Phiiopator, having marched, after his victory, to Jerusalem, was so audacious as to attempt to enter the sanctuary, (“his heart shall be lifted up); and being returned to his kingdom, he behaved with the utmost pride toward the Jews, and treated them very cruelly. He might have dispossessed Antiochus of his dominions had he taken a proper advantage of his glorious victory; but he contented himself with recovering CoeleSyria and Phoenicia, and again plunged into his former excesses; but he shall not be strengthened by it.'”- Rollin’s Ancient History, Volume 4, Page 143.<\/p>\n “Ptolemy (Philopator) having thus regained these provinces, made a progress through them; and, among other cities which he visited in his perambulation, Jerusalem was one that had this favor from him. On his arrival thither, he took a view of the temple and there offered up many sacrifices to the God of Israel, and made many oblations to the temple, and gave several valuable donatives to it. But, not being content to view it only from the outer court, beyond w’hich it was not lawful for any gentile to pass, he would have pressed into the sanctuary itself, and into the holy of holies in the temple, where none but the high priest only, once a year, on the great day of expiation, was to enter. This made a great uproar all over the city. The higbpriest. informed him of the sacredness of the place, and the law of God which forbade his entrance thither. And the priests and Levites gathered together to hinder it, and all the people to deprecate it; and great lamentation was made everywhere among them on the apprehension of the great profanation which would hereby be offered to their holy temple, and all hands were lifted up unto God in prayer to avert it. But the king, the more he was opposed, growing the more intent to have his will in this matter, pressed into the inner court; but, as he was passing farther to go into the temple itself, he was smitten from God with such a terror and confusion of mind, that he was carried out of the place in a manner half dead, On this he departed from Jerusalem, filled with great wrath against the whole nation of the Jews, for that which happened to him in that place, and venting many threatenings against them for it.-Prideaux, year 217.<\/p>\n “Ptolemy IV, Philopator (father loving), B.C. 222-205; alluded to in Dan 11:10-12, defeated Antiochus the Great at Raphia. near Gaza (B.C. 217); sacrificed ia the temple, and attempted to enter the sacred precincts, when a shock of paralysis stopped him. He was indolent, effeminate, and licentious, but capable, on occasion, of splendid and vigorous deeds.”-Schaff Herzog, Arlicle, Ptolemy IV.<\/p>\n Dan 11:12. When he hath taken away the multitude, his heart shall be lifted up This is a description of the effect which this victory would have on Ptolemy, namely, to puff him up with pride and insolence: and so we are informed it did; for being freed by it from his fears, he now more freely indulged his lusts; and, after a few menaces and complaints, he granted peace to Antiochus, that he might be more at liberty to gratify his appetites and passions. He had before murdered his father, his mother, and his brother; and now he killed his wife, who was also his sister, and gave himself up entirely to the management of Agathoclea his harlot, and her brother, Agathocles, who was his catamite, and their equally vicious mother Oenanthe: and so, forgetful of the greatness of his name and majesty, he consumed his days in feasting, and his nights in lewdness, and became not only the spectator, but the master and leader of all wickedness. Alas! what availed it to have conquered his enemies, when he was thus overcome by his vices; he was so far from being strengthened by it, that even his own subjects, offended at his inglorious peace, and more inglorious life, rebelled against him.<\/p>\n After the retreat of Antiochus, Ptolemy visited the cities of Closyria and Palestine, which had submitted to him; and, among others, in his progress, he came to Jerusalem, where he took a view of the temple, and even offered sacrifices, &c., to the God of Israel. But, not being satisfied with viewing it only from the outer court, beyond which no Gentile was allowed to pass, he showed a great inclination to enter the sanctuary, and even the holy of holies itself. This occasioned a great uproar all over the city; the high-priest informed him of the holiness of the place, and the express law of God, by which he was forbid to enter it. But every sort of opposition only served to inflame his curiosity; he forced in as far as the second court, where, while he was preparing to enter the temple itself, he was struck by God with such terror, that he was carried off half dead. On this he left the city, highly exasperated against the whole Jewish nation, and loudly threatening future vengeance. At his return, therefore, to Alexandria, he began a cruel persecution against the Jewish inhabitants of that city, and cast down many ten thousands; for it appears from Eusebius, that, about this time, forty thousand Jews, or, according to Jerome, sixty thousand, were slain. The loss of so many of his Jewish subjects, and the rebellion of the Egyptians, added to the mal-administration of the state, must certainly have very much weakened, and almost totally ruined his kingdom: see Bishop Newton, Wintle, and the Univ. Hist., vol. 9. p. 220.<\/p>\n Dan 11:12. Read mg. The multitude refers to the army of Antiochus.his heart: Ptolemys.shall not prevail: Ptolemy failed to follow up his victory.<\/p>\n Ptolemy IV was proud and did not pursue his advantage, even though he killed many Syrians. He did acquire all of Palestine, however.<\/p>\n [And] when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down [many] ten thousands: but he shall not be strengthened [by it]. And when he hath takcn away the multitude – When he has subdued them. Lengerke, however, renders this, And the multitude shall lift themselves up, … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 11:12”<\/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-22059","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22059","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=22059"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22059\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22059"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22059"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22059"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/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 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: 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: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"