14<\/strong>. there shall many stand up<\/em>, &c.] Alluding to Antiochus, to Philip of Macedon, his ally, and also (according to Jerome) to rebellions which broke out in the provinces subject to Egypt, and insurrections in Egypt itself, through dissatisfaction with the haughty and dissolute Agathocles, Ptolemy Philopator’s chief minister and favourite (see Polyb. xv. 25 34 [Mahaffy, pp. 276 287], where a graphic account is given of the assassination of Agathocles in a popular tumult, immediately after the accession of the infant king, Ptolemy V.).<\/p>\n also the<\/em> children of the violent among<\/strong> thy people shall<\/em> lift themselves up<\/strong> to establish<\/em> (the) vision; but they shall<\/em> be overthrown<\/strong> ] The allusion is apparently to a faction among the Jews, who, for the purpose of fulfilling certain prophecies, took the part of Antiochus against Ptolemy, but were unsuccessful.<\/p>\n Antiochus the Great, in the invasion referred to on Dan 11:13<\/em><\/span>, had, it seems, obtained possession of Palestine: shortly afterwards, however, in 200, the guardian of the young Ptolemy Epiphanes sent Scopas, an Aetolian mercenary, to recover it: he was successful, ‘subdued the nation of the Jews’ (Polyb. xvi. 39 ap.<\/em> Jos. l. c.<\/em>), and left a garrison in the citadel at Jerusalem. Within a year or two, as soon as his war with Attalus of Pergamum was over, Antiochus marched against Scopas, and defeated him with great loss at Paneion, by the sources of the Jordan (cf. Polyb. xvi. 18 f.), so that he was obliged to retreat, with 100,000 men, into Sidon, where Antiochus besieged him, and, though Ptolemy sent him assistance, compelled him to surrender (b.c. 198). After this Antiochus recovered Batanaea, Samaria, Abila and Gadara: he then entered Jerusalem, where the people received him gladly, provided his army with food, and assisted him to expel the garrison left in the citadel by Scopas; in return for this friendliness, Antiochus afterwards granted the Jews remission of many taxes, and contributed liberally to both the services and the repair of the Temple [365] . Only Gaza remained loyal to Ptolemy; and withstood a siege from Antiochus rather than join the Syrian side (Polyb. xvi. 40). We do not know particulars: but the allusion in this part of Dan 11:14<\/em><\/span> can hardly be to anything except to a party in Jerusalem which (perhaps before the expedition of Scopas: notice Polybius’ phrase ‘subdued,’ as though there had been some rebellion) supported Antiochus, and in some way was broken up.<\/p>\n [365] Jos. Ant.<\/em> xii. iii. 3 (Mahaffy, p. 293 f.); Jerome on Dan 8:15<\/span>; Ewald, Hist.<\/em> v. 284.<\/p>\n violent<\/em> ] properly, breakers down<\/em> (or breakers through<\/em>): the word denotes a robber, Jer 7:11<\/span> (‘a den of robbers’); Eze 7:22<\/span>; Eze 18:10<\/span>; and is used of a destructive wild-beast, Isa 35:9<\/span>. The author chooses a strong term for the purpose of expressing his disapprobation of a party who were instrumental in bringing Judah under the rule of the Seleucidae, Antiochus the Great being the father of the hated Antiochus Epiphanes.<\/p>\n be overthrown<\/strong> ] lit. stumble<\/em>: see Pro 24:16<\/span>.<\/p>\n 15 a<\/strong>. And<\/strong> the king of the north shall come, and<\/em> throw up earth-works<\/strong>, and take<\/em> a city of fortifications<\/strong> ] Sidon, in which Scopas was shut up, and which Antiochus took (see on Dan 11:14<\/em><\/span>).<\/p>\n cast up a mount<\/em> ] i.e. throw up (lit. pour out<\/em>, viz. from the baskets used for collecting the earth) earth-works, the expression often used in the O.T. of a besieging army ( 2Sa 20:15 ; 2Ki 19:32<\/span>; Jer 6:6<\/span>; Eze 4:2<\/span> al.<\/em>). Mount<\/em> is simply the old form of mound<\/em>, the two words being really the same, though now differentiated in meaning. W. A. Wright ( Bible Word-Book<\/em>, s.v.) quotes from North’s Plutarch (1595), Alexander<\/em>, p. 748, ‘all the army in their armour did cast up a mount<\/em> of earth fashioned like a tombe.’<\/p>\n 15 b 16<\/strong>. The final collapse of the Egyptian power in Syria.<\/p>\n 15 b<\/strong>. and the arms of the south shall not<\/em> stand<\/strong> ] shall make no stand ( Dan 11:25<\/em><\/span>; Amo 2:15<\/span>) against Antiochus. The arm<\/em> (of the body) is often fig. for strength<\/em> (Psa 71:18<\/span>; Psa 79:11<\/span>; Psa 83:8<\/span>; Ezr 4:23<\/span>; Jdt 9:7 ); here, the plur. is fig. for forces<\/em>: cf. Dan 11:22<\/em><\/span> ; Dan 11:31<\/em><\/span><\/em>.<\/p>\n and as for<\/strong> his chosen people<\/em> (i.e. his chosen warriors: cf. Exo 15:4<\/span>; Jer 48:15<\/span>), there shall be no strength<\/strong> (in them) to stand<\/strong> ] so the Heb. accents. Scopas, and the three “duces inclyti” (Jerome) sent to assist him, could not resist the forces of Antiochus.<\/p>\n And in those times there shall many stand up against the king of the south – <\/B>Against the king of Egypt. That is, not only Antiochus the Great, who was always opposed to him, and who was constantly waging war with him, but also others with whom he would be particularly involved, or who would be opposed to him. The reference is especially to Philip, king of Macedon, and to Agathocles, who excited a rebellion against him in Egypt. See Jerome on Dan. 11<\/span>; Polybius, xv. 20; Lengerke, in loc<\/I>.; and Prideaux, iii. 198. Antiochus and Philip of Macedon entered into an agreement to invade the dominions of Ptolemy Epiphanes, and to divide them between themselves. At the same time a treasonable plot was laid against the life of Ptolemy by Scopas the AEtolian (Polyb. xvii.), who had under his command the army of the Egyptians, and who designed to take advantage of the youth of the king, and seize upon the throne. This project was defeated by the vigilance of Aristomenes, the prime minister. – Prideaux, iii. 181. See also the account of the conspiracy of Agathocles, and his sister Agathoclea, against Ptolemy, when an infant, in Prideaux, iii. 168, seq. These facts fully accord with what is said in the passage before us.<\/P> Also the robbers of thy people shall exalt themselves – <\/B>The angel here turns to Daniel, and states what would be done in these circumstances by his own people – the Jews. It is to be remembered that, in these times, they were alternately under the dominion of the Egyptian and the Syrian monarchs – of Ptolemy and of Antiochus. The principal seat of the wars between Syria and Egypt was Palestine – the border land between them and Judea, therefore, often changed masters. Ptolemy Philopater had subdued Coelo-Syria and Palestine, and Ptolemy Epiphanes came into possession of them when he ascended the throne. But the angel now says that a portion of his people would take occasion, from the weakness of the youthful monarch of Egypt, and the conspiracies in his own kingdom, and the foreign combinations against him, to attempt to throw off his authority, and to become independent. That part of the people who would attempt to do this is designated in the common translation as the robbers of thy people.<\/P> This, however, is scarcely a correct version, and does not properly indicate the persons that would be engaged in the plot. The marginal reading is, children of robbers. The Latin Vulgate, filii quoque proevaricatorum populi tui<\/I>. The Greek renders it <\/SPAN><\/span> hoi<\/I> huioi<\/I> ton<\/I> loimon<\/I> tou<\/I> laou<\/I> sou<\/I> – the sons of the pests of thy people. Lengerke renders it, the most powerful people of thy nation – die gewaltsam sten Leute deines Volkes. The Hebrew word (<\/span> paryts<\/I>) means, properly, rending, ravenous – as of wild beasts, Isa 35:9<\/span>; and then violent, rapacious; an opressor, robber. – Gesenius, Lexicon The reference here seems to be to the mighty ones of the nation; the chiefs, or rulers – but a name is given them that would properly denote their character for oppression and rapacity.<\/P> It would seem – what is indeed probable from the circumstances of the case – that the nation was not only subject to this foreign authority, but that those who were placed over it, under that foreign authority, and who were probably mainly of their own people, were also themselves tyrannical and oppressive in their character. These subordinate rulers, however, preferred the authority of Antiochus to that of Ptolemy, and on the occasion of his return from the conquests of Coelo-Syria and Samaria, they met him, and professed submission to him. – Josephus, Ant. b. xii. ch. iii. Section 3. The Jews, says Josephus, of their own accord, went over to him, and received him into the city (Jerusalem), and gave plentiful provision to his army, and to his elephants, and readily assisted him when he besieged the garrison which was in the citadel of Jerusalem. On this occasion, Josephus says that Antiochus bestowed many favors on the Jews; wrote letters to the generals of his armies commending their conduct; published a decree respecting the piety of the Jewish people, and sent an epistle to Ptolemy, stating what he had done for them, and what he desired should be further done. See these statments and letters in Josephus, ut supra.<\/P> To establish the vision – <\/B>That is, to bring to pass what is seen in the vision, and what had been predicted in regard to the Hebrew people. Their conduct in this matter shall have an important bearing on the fulfillment of the prophecy pertaining to that people – shall be one of the links in the chain of events securing its accomplishment. The angel does not say that it was a part of their design to establish the vision, but that that would be the result of what they did. No doubt their conduct in this matter had a great influence on the series of events that contributed to the accomplishment of that prediction. Lengerke supposes that the vision here refers to that spoken of in Dan 9:24<\/span>.<\/P> But they shall fall – <\/B>They shall not succeed in the object which they have in view. Their conduct in the affair will indeed promote the fulfillment of the vision, but it will not secure the ends which they have in view – perhaps their own aggrandizement; or the favor of Antiochus toward themselves; or the permanent separation of the nation from the Egyptian rule, or the hope that their country might become independent altogether. As a matter of fact, Antiochus subsequently, on his return from Egypt (198 b.c.), took Jerusalem, and killed many of the party of Ptolemy, who had given themselves up to him, though he showed particular favor to those who had adhered to the observance of their own law, and could not be prevailed on by the king of Egypt to apostatize from it. – Prideaux, iii. 198; Jos. Ant. b. xii. ch. v. Section 3.<\/P><\/p>\n Verse 14. Many stand up against the king of the south<\/B><\/I>] Antiochus, and Philip king of Macedon, united together to overrun Egypt.<\/P> <\/P> Also the robbers of thy people<\/B><\/I>] The Jews<\/I>, who revolted from their religion, and joined Ptolemy, under Scopas<\/I>,-<\/P> <\/P> Shall exalt themselves to establish the vision<\/B><\/I>] That is, to build a temple like that of Jerusalem, in Egypt, hoping thereby to fulfil a prediction of Isaiah, Isa 30:18-25<\/span>, which seemed to intimate that the Jews and the Egyptians should be one people. They now revolted from Ptolemy, and joined Antiochus; and this was the means of contributing greatly to the accomplishment of prophecies that foretold the calamities that should fall upon the Jews.<\/P> <\/P> But they shall fall.<\/B><\/I>] For Scopas came with a great army from Ptolemy; and, while Antiochus was engaged in other parts, reduced Coelesyria<\/I> and Palestine<\/I>, subdued the Jews, placed guards on the coasts of Jerusalem, and returned with great spoils to Egypt.<\/P> <\/p>\n i.e. Many of the Grecians, Arabians, Edomites, &c., and some add, many of the profane, apostate Jews, shall join with the rest for plunder and spoil, whereby they fulfil what was foretold of them by Moses and the prophets. <\/P> <\/p>\n 14. many stand up against the kingof the south<\/B>Philip, king of Macedon, and rebels in Egyptitself, combined with Antiochus against Ptolemy. <\/P> robbers of thy people<\/B>thatis, factious men of the Jews shall exalt themselves, so as to revoltfrom Ptolemy, and join themselves to Antiochus; the Jews helpedAntiochus’ army with provisions, when on his return from Egypt hebesieged the Egyptian garrison left in Jerusalem [JOSEPHUS,Antiquities,<\/I> 12:3.3]. <\/P> to establish the vision<\/B>Thoseturbulent Jews unconsciously shall help to fulfil the purpose of God,as to the trials which await Judea, according to this vision. <\/P> but they shall fall<\/B>Thoughhelping to fulfil the vision, they shall fail in their aim, of makingJudea independent.<\/P><\/p>\n And in those times there shall many stand up against the king of the south<\/strong>,…. The king of Egypt, Ptolemy Epiphanes being a minor; and while he was such, Antiochus king of Syria, and Philip king of Macedon, joined in alliance together, as before observed, to seize upon his kingdom, and divide it between them; and accordingly Antiochus began the war in Coelesyria and Phoenicia, and Philip went against Egypt and Samos, or Caria, according to Polybius q. Agathocles and Agathoclea, favourites of the former king of Egypt, laid a scheme of taking the regency into their hands during the minority of the young king; and these, being persons of dissolute lives, were hated by the Egyptians, which caused insurrections and seditions among themselves; and Scopas, a principal general in the army of the king of Egypt, formed a design of taking the government to himself:<\/p>\n also the robbers of thy people shall exalt themselves to establish the vision: this is directed to the Prophet Daniel<\/strong>, and respects the Jews his countrymen, at least some of them, refractory persons that broke through all laws of God and men; seditious men, disturbers of the public peace, and who lived upon the spoil and plunder of others; these either took the advantage of the disturbances in Egypt, and went thither, and plundered what they could, in a bold and audacious manner, and so helped to fulfil this prophecy; or during the troubles in their own land, through the kings of Egypt and Syria, took the opportunity of committing thefts and robberies in a very daring manner, whereby they brought upon them those evils threatened in the law to such persons; and particularly when the Egyptians prevailed, they sided with them against Antiochus, especially such who apostatized from their religion to please the king of Egypt; but were afterwards punished by Antiochus, as it follows:<\/p>\n but they shall fall<\/strong>: be cut off and destroyed, as those apostates that were of Ptolemy’s party were by Antiochus, when he invaded Judea, and became master of Jerusalem; see third Maccabees chapter one. Some understand this of the apostate Jews, who fled with Onias the high priest to Egypt, and were there honourably received by Ptolemy, and obtained leave to build a temple there, under pretence of fulfilling the vision or prophecy in Isa 19:19<\/span>, which continued many years to the times of the Romans, by whom it was destroyed; but this does not agree with the reign of this king of Egypt; for it was in the times of Ptolemy Philometor that this affair happened, as Josephus r relates. Sir Isaac Newton interprets it of the Samaritans s.<\/p>\n q Hist. l. 3. in initio. r Antiqu. l. 13. c. 3. sect. 1. s Vid. Joseph. Antiqu. l. 12. c. 4. sect. 1.<\/p>\n He afterwards adds, And in those times many shall stand against the king of the South, or Egypt. The angel hints, that Antiochus the Great would not be his only enemy; and historians inform us of his treaty and alliance with Philip king of Macedon, for carrying on this war. Without doubt, the two kings stirred up the whole of Asia Minor, and they were so unitedly powerful, that many were excited to take part with them. It seemed to be all over with the kingdom of Egypt, and thus the angel says, many should stand up against the king of the South He adds, and his sons dissipation. The Hebrews call “robbers” פריצים pheritzim. The root of this word is פרף, pheretz, which signifies to break or dissipate, and sometimes to destroy. Without doubt, the angel here uses the word to imply factious men, for the people had no other chance of standing, except by remaining quiet and united. The word then applies to those who violated that unity; for when any one attached himself to foreign monarchs, Judea became exposed as a prey to either the Syrians or Egyptians. Some interpreters apply this passage to the younger Onias, who seized on Heliopolis, and drew some exiles with him, and there built a temple, as we learn from Josephus and the Book of Maccabees. For he pretended to have the prophecy in Isa 19:0<\/span>, on his side, where it is said, And there shall be an altar to God in the midst of Egypt, (Isa 19:19<\/span>.) Without doubt, the Prophet here predicts the enlargement of God’s kingdom through the propagation of his religion throughout the whole world. As Egypt was to the last degree devoted to idolatry, Isaiah here shews how the pure and perfect worship of God should prevail in Egypt. As if he had said, Even the Egyptians who have, hitherto endeavored to abolish true and sincere piety, shall be added to God’s people, and shall worship him acceptably. We know the Prophet to be here treating figuratively of the spiritual reign of Christ, and to be always bringing forward the shadows of his own time. By the word “altar” he simply means the worship of God. That impostor, Onias, when he erected his profane temple and polluted the sacred altar, boasted in his fulfillment of this prophecy of Isaiah. <\/p>\n This then is the meaning of the passage. The sons — dissipaters of thy people — shall exalt themselves to establish the vision; that is, under a fallacious pretext of fulfilling Isaiah’s prediction, and yet they shall fall. It may also have all indefinite meaning, as if the angel declared that; these multitudes should not come forth unless by God’s secret counsel. We know how much this thought tends to lighten the sorrow of the pious, and how much consolation it brings, when we recognize all the tumults of the world as springing from the fixed counsel of God. Nothing then appears to happen at random, but mortals are agitated because God desires to inflict his punishments upon them, and the Church is often shaken because God wishes to prove and examine the patience of his people. We may, therefore, take this prophecy absolutely; as if the angel had said. These apostates and dissipaters never proposed to fulfill this prophecy of Isaiah’s, and yet there was nothing confused, or out of order in all these events, as God was fulfilling what he had testified by his own Prophets. Wherefore we may receive this prediction simply, just as we do other similar ones scattered throughout the prophets. We have already heard how the Prophet was forewarned of the many distresses of the Church, on purpose to lead the faithful to acquiesce in the providence of God, when they saw things so disturbed throughout the world. It afterwards follows, — <\/p>\n (14) In those times.<\/strong>It must be noticed that at this versethe earliest in which there is any reference to Daniels people and to the vision (Dan. 10:1<\/span>; Dan. 10:7-8<\/span>)we appear to be approaching the great crisis. We appear to be within a very few days (see Dan. 11:20<\/span>) of the vile-person who corresponds to the little horn of the fourth beast. At this period the king of the south suffers from many hostile opponents, while certain others, more closely connected with the Jews, become prominent for a while, but then fail. The obscurity of the Hebrew text was felt by the LXX., and distinct historical allusions can be found by those only who are determined to find them. These are stated to be some insurrections during the early years of Ptolemy Epiphanes, and a league which some of the Jews made with Antiochus the Great against Ptolemy.<\/p>\n Robbers of thy people.<\/strong>This difficult expression occurs only in five other passages (Psa. 17:4<\/span>; Isa. 35:9<\/span>; Jer. 7:11<\/span>; Eze. 7:22<\/span>; Eze. 18:10<\/span>). The words in this passage can only refer to certain Jews who committed various violent breaches of the Law, and on this occasion revolted against the king of the south.<\/p>\n To establish the vision.<\/strong>The meaning is, the result of their acts is to bring about the accomplishment of the vision (Dan. 10:14<\/span>). The significant part of the verse is the falling of the robbers. It seems to mean that the conduct of these men shall bring them just the reverse of what they had expected.<\/p>\n 14<\/strong>. <\/strong> Shall many stand up <\/strong> Antiochus the Great succeeded in allying Philip of Macedon with him in his attack on Egypt, and there were also insurrections even in Egypt itself against the new and infant Ptolemy. Also the robbers<\/strong>, etc.. R.V., “also the children of the violent among thy people shall lift themselves up,” etc. These “sons of oppressors” <\/em> are variously thought of as the tax collectors, who then, as in later Egypt, were a scourge to the land; or perhaps as the Egyptian Jews, who, because of their hatred of Ptolemy Philopator, were very friendly with Antiochus, who showed them special favors (Josephus, Antiquities, <\/em> XII, Dan 3:3<\/span>). That the expression refers to the Jews seems most probable, because these deeds were done “to establish the vision;” that is, doubtless, to bring in the fulfillment of the prophecies which spoke of the exaltation of the people of Israel and their holy city. Many who take this view translate, following the Greek, “and the builders of the breaches of thy people shall lift themselves up to establish vision;” meaning to say that those who stood up for Antiochus against Ptolemy were good Jews who longed for the restoration of Jerusalem to its former glory, and took the stand they did for that reason. But the antagonistic attitude of this prophecy toward Antiochus Epiphanes makes it improbable that there would unnecessarily be thrown in here a word of praise for the Jews who had sustained the enterprises of the father of this hateful king. (Compare also Dan 11:16<\/span>.) Besides, the Jews of Egypt and of Palestine were never noted for their friendliness to each other. <\/p>\n They shall fall <\/strong> That is, the hopes of these friends of Antiochus shall be crushed. The vision of Jerusalem’s glory cannot be fulfilled by any Syrian king. (Compare notes Dan 9:24<\/span>; Dan 10:14<\/span>.) It is a curious circumstance that the later Jewish expositors explain these “children of the breakers of thy people” as referring to the followers of Jesus. Jephet Ibu Ali says, “Matthew the publican, Mark the fisherman, Luke the disciple of Paulus, and John the kinsman of Jesus, these have been the cause of our ruin and destruction during our captivity.”<\/p>\n ‘And in those times many will rise up against the king of the south. Also the sons of those who make a breach among your people will lift themselves up to establish the vision. But they will fall.’<\/p>\n Antiochus was now in league with Philip of Macedon, and may well have been in touch with Egyptian dissidents and foreign mercenaries in Egypt. The ‘many’ probably also includes some of his subject peoples. So it was a powerful force that went forward. ‘The sons of those who make a breach among your people’ were possibly Hellenizers or dissenters among Israel who were keen to support Antiochus, hoping for his support in return. Their aim was probably to make their vision of a Hellenised Israel a reality. But they never achieved their vision. ‘They fell.’ Antiochus in fact was welcomed by the people of Jerusalem and renewed all the old rights.<\/p>\n Dan 11:14<\/span><\/em><\/strong>. <\/strong>There shall many stand up<\/em><\/strong><\/strong> Agathocles was in possession of the young king’s person; but so dissolute and proud in the exercise of his power, that the provinces which before were subject to Egypt rebelled; Egypt itself was disturbed by seditions; and the people of Alexandria rose against Agathocles, and caused him, his sister, mother, and their associates, to be put to death; while Philip king of Macedon and Antiochus entered into a league, and divided Ptolemy’s dominions between them as they thought proper. The phrase robbers of the people, <\/em>is literally, the sons of the breakers, <\/em>the sons of the revolters, the factious, profligate, <\/em>and refractory ones of the people; <\/em>for the Jews at that time were broken into factions, part adhering to the king of Egypt, and part to the king of Syria; but the majority were for their breaking away <\/em>their allegiance to Ptolemy. In the Vulgate it is rendered, the sins also of the prevaricators of thy people; <\/em>in the Greek, the sons of the pestilent ones of the people. <\/em>What shall they do?They shall exalt themselves to establish the vision; <\/em>shall revolt from Ptolemy, and thereby shall contribute greatly, without their knowing it, towards the accomplishment of this prophesy concerning the calamities which should be brought upon the Jewish nation by the succeeding kings of Syria. But they shall fall; <\/em>for Scopas came with a powerful army from Ptolemy, and, Antiochus being engaged in other parts, soon reduced the cities of Coelo-Syria and Palestine, subdued the Jews in the winter season, placed a garrison in the coasts of Jerusalem, and returned with great spoils to Alexandria. See Newton. <\/p>\n Dan 11:14 And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.<\/p>\n Ver. 14. And in those times there shall many stand up against the king of the south.<\/strong> ] Many of the Jews who supplied Antiochus in this expedition of his against Egypt, both with men and other warlike provision. Howbeit various Jews, called here “robbers” a<\/em> or refractories, fierce, furious, and desperate fellows, adhered to Ptolemy Epiphanes, who gave them permission to build a temple in Egypt, which was accordingly also done by Onias, not far from Memphis, upon pretence of fulfilling that prophecy, Isa 19:19 called here establishing the vision. <\/p>\n <\/p>\n But they shall fall.<\/strong> ] As they did afterwards by the Romans, who destroyed the Jews there in great multitudes, and burnt their mock temple. <\/p>\n<\/p>\n a<\/em> Effractores, praevaricatores.<\/em> <\/p>\n NASB (UPDATED) TEXT: Dan 11:14-19<\/p>\n 14Now in those times many will rise up against the king of the South; the violent ones among your people will also lift themselves up in order to fulfill the vision, but they will fall down. 15Then the king of the North will come, cast up a siege ramp and capture a well-fortified city; and the forces of the South will not stand their ground, not even their choicest troops, for there will be no strength to make a stand. 16But he who comes against him will do as he pleases, and no one will be able to withstand him; he will also stay for a time in the Beautiful Land, with destruction in his hand. 17He will set his face to come with the power of his whole kingdom, bringing with him a proposal of peace which he will put into effect; he will also give him the daughter of women to ruin it. But she will not take a stand for him or be on his side. 18Then he will turn his face to the coastlands and capture many. But a commander will put a stop to his scorn against him; moreover, he will repay him for his scorn. 19So he will turn his face toward the fortresses of his own land, but he will stumble and fall and be found no more.<\/p>\n Dan 11:14 Now in those times many will rise up against the kings of the South This refers to the reign of Ptolemy IV. He experienced many rebellions in his empire, including one by the Jews, who supported Antiochus III, but none of them succeeded. They were defeated by General Scopas in 200 B.C.<\/p>\n Dan 11:15 Ptolemy V was only 4 years old when his father died. Therefore, one of his best generals, Scopas, was in charge and he attacked the north. However, he was defeated in the field and retreated to the city of Sidon where he lost his entire army of 100,000 elite soldiers (198 B.C.).<\/p>\n Dan 11:16 he. . .will do as he pleases See theological note at Dan 8:4.<\/p>\n he will also stay for a time in the Beautiful Land This refers to Antiochus III the Great who was welcomed into Jerusalem as a liberator from the Egyptian domination in 198 B.C. The Beautiful Land refers to the Promised Land (cf. Dan 8:9).<\/p>\n NASBwith destruction in his hand<\/p>\n NKJVwith destruction in his power<\/p>\n NRSVand all of it shall be in his power<\/p>\n TEVand have it completely in his power<\/p>\n NJBdestruction in his hands<\/p>\n The Hebrew VERB kalah (BDB 477I, Qal PERFECT) can mean be complete, at an end, finished, accomplished. It can mean complete destruction or annihilation, depending on how it is pointed (vowel marks added under the consonants by later scribes). The MT points it as complete destruction.<\/p>\n Dan 11:17 he will also give him the daughter of women to ruin it Here is another attempt at political marriage, but this time it is an attempt to overthrow Egypt, not reconcile with the Ptolemies. The daughter refers to Cleopatra I, the daughter of Antiochus III. She was married in 195 B.C. to Ptolemy V. Because of his young age, the marriage was not consummated for five years. Cleopatra’s father was hoping to control Egypt through his daughter, but she truly loved the young Egyptian monarch and sided with him.<\/p>\n Dan 11:18 Then he will turn his face to the coastlands and capture many This refers to Antiochus III’s attempted domination of the coastlands and the islands of the eastern Mediterranean. This attempt was stopped in 190 B.C. by a united force from the Greek city states and the Roman army (General Lucius Cornelius Scipio Asiaticus). The truce was signed at the city of Magnesia, west of Sardis. The Roman victors put extremely hard surrender terms on Antiochus III.<\/p>\n 1. a large payment of money over several years<\/p>\n 2. Seleucid’s claims to Europe and Asia Minor had to be dropped<\/p>\n 3. the Seleucids withdrew to the Tarsus mountains<\/p>\n 4. the surrender of all of Antiochus III’s elephants<\/p>\n 5. the surrender of all of his navy<\/p>\n 6. twenty hostages were to be sent to Rome as a guarantee of the treaty.<\/p>\n These hostages included his son, Antiochus IV Epiphanes, and was supposed to include Hannibal, the exiled Carthaginian general who had moved into the Seleucid court, but he fled and was not captured.<\/p>\n Dan 11:19 This verse may refer to Antiochus III’s attempt to gain revenue from the temple treasuries (fortresses, a Hebrew term which denotes a place of safety) in order to pay his requested tribute to Rome. His own citizens were enraged and assassinated him in 187 B.C. as he tried to rob the temple at Elymais.<\/p>\n the king of the south. This would be the third king, Ptolemy V (Epiphanes), a mere child. <\/p>\n the robbers = sons of the oppressors: i.e. apostate Jews, or turbulent men who defied laws and justice. <\/p>\n to establish the vision: i.e. to help to fulfil prophecy, by taking the side of Syria, so as to make Judea independent. <\/p>\n but they shall fall. For they indirectly helped to establish Antiochus. See verses: Dan 11:16-19. <\/p>\n Dan 11:14<\/p>\n Dan 11:14 And in thoseH1992 timesH6256 there shall manyH7227 stand upH5975 againstH5921 the kingH4428 of the south:H5045 also the robbersH1121 H6530 of thy peopleH5971 shall exalt themselvesH5375 to establishH5975 the vision;H2377 but they shall fall.H3782 <\/p>\n Dan 11:14<\/p>\n And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.<\/p>\n Philip V king of Macedon, and rebels in Egypt itself, combined with Antiochus III all opposed Egypt under Ptolemy V.<\/p>\n “also the robbers of thy people shall exalt themselves to establish the vision”<\/p>\n Many Jews desired to be free of Egyptian subjugation and sought to ally themselves with Antiochus III. The Jews helped by supplying provisions for Antiochus’ army, when on his return from Egypt he besieged the Egyptian garrison which was located within the city of Jerusalem. The vision they had was short sighted indeed. They somehow thought they would be better off as allies with Antiochus III than existing as a protectorate of Egypt and obligated to pay tribute. One must question the wisdom of those who would ally themselves with a serpent in order to escape the clutches of a rat. <\/p>\n “But they shall fall”<\/p>\n The Jews had visions of independence through an alliance with Antiochus III. Their plan met with monumental failure as their sufferings under the Seleucid Dynasty far exceeded anything they suffered as subjects of Egypt. <\/p>\n robbers of thy people: Heb. children of robbers <\/p>\n exalt: Act 4:25-28, Rev 17:17 <\/p>\n Reciprocal: Dan 11:5 – the king<\/p>\n Dan 11:14. The first half of this verse is virtually a repetition of the prediction in the foregoing, but I shall Insert a brief quotation again from history as an explanation: “Antiochus, king of Syria, and Philip, king of Macedon, thinking to serve themselves of the advantage they had by the death of Philopator, and the succession of an infant king alter him, metrerf into a league to divide his dominions between them.” Prideaux’s Connexion, year 203.<\/p>\n The second half of this verse introduces a new item into the prediction. They is a pronoun referring to Daniel, against whose people the robbers were to emit themselves. But the prediction is that they were to fail which the history shows did happen. I have departed somewhat from the rule suggested a short while ago to quote the history for each verse first and then make my own comments upon It. Whichever may seem to be the better plan in given cases will he followed. I now shall insert the history that confirms the prediction favorable to the Jews In the last of this verse.<\/p>\n “At this time [reign of Ptolemy Epiphanes] Antiochus having passed into Lesser Asia, and there engaged himself in a war with Attalus, king of Pergamus, the minister Of Alexandria took advantage hereof to send Scopas with an army into Palestine and Coele Syria, for the recovery of those provinces; where he managed the war with such success that he took several cities, and reduced all Judea by force, and put a garrison into the castle at Jerusalem; and. on the approach of winter, returned to Alexandria with full honor for the victories he had obtained, and with as great riches, which he had gathered from the plunder of the country. . , , The Jews were at this time very much alienated in their affections from the Egyptian king: whether it were by reason of the former ill treatment of their nation by bis lather, or for some fresher ill treatment they had received, is not said. It is most likely it was because of the ravages and robberies of Scopas, in his taking Jerusalem the former year; for he was a very Covetous and rapacious man. laying his hands everywhere on all that he could get; and therefore, on Antiochus marching that way, they willingly rendered all places unto him., and on his coining to Jerusalem, the priests and elders went out in a solemn procession to meet him. and received him with gladness, and entertained him and all his army in their city, provided for his horses and elephants, and assisted him with their arms for the reduc’ntj of the castle where Scopas had left a garrison.- Prideaux’s Connexion, year 193.<\/p>\n “Now it happened that in the reign of Antiochus the Great, who ruled over ail Asia, that the Jews, as well as the inhabitants of CoeleSyria. suffered greatly, and their land was sorely harassed; for while he was at war with Ptolemy Philopator, and with liis son, who was called Epiphanes, it fell out that these nations were equally sufferers, both when he was beaten and when he beat the others; so that they were very like a ship in a storm, which is tossed by the waves on both sides; and just thus were they in their situation in the middle between Antiochus prosperity and its change to adversity. But at length, when Antiochus had beaten Ptolemy, he seized upon Judea; and when Philopator was dead, his son sent out a great army under Scopas the general of his forces, against the inhabitants of CoeleSyria, who took many of their cities and In particular our nation; which, when he fell upon them, went over to him. Yet was it not long afterward when Antiochus overcame Scopas, In a battle fought at the fountains of Jordan, and destroyed a great part of his army.” -Josephus, 12-3-3,<\/p>\n Dan 11:14. There shall many stand up against the king of the south Antiochus was not the only one who rose up against young Ptolemy: others also confederated with him. Agathocles was in possession of the young kings person; and he was so dissolute and proud in the exercise of his power, that the provinces which before were subject to Egypt rebelled, and Egypt itself was disturbed by seditions; and the people of Alexandria rose up in a body against Agathocles, and caused him, his sister and mother, and their associates, to be put to death. Philip too, the king of Macedon, entered into a league with Antiochus, to divide Ptolemys dominions between them, and each to take the parts which lay nearest and most convenient to him. Also the robbers of thy people Hebrew, , literally, the sons of the breakers, or, of the revolters, the factious and refractory ones, of thy people. The LXX. read it, , the sons of the pestilent ones of thy people. In the Vulgate it is translated, the sons also of the prevaricators of thy people shall exalt themselves to establish the vision The Jews were at that time broken into factions, part adhering to the king of Egypt, and part to the king of Syria; but the majority were for breaking away from their allegiance to Ptolemy, and thereby contributed greatly, without their knowing it, toward the accomplishment of this prophecy concerning the calamities which should be brought upon the Jewish nation, by the succeeding kings of Syria. But they shall fall For Scopas came with a powerful army from Ptolemy, and, Antiochus being engaged in other parts, soon reduced the cities of Closyria and Palestine to their former obedience. He subdued the Jews in the winter season, placed a garrison in the castle of Jerusalem, and returned with great spoils to Alexandria. Bishop Newton.<\/p>\n Dan 11:14. many stand up: this phrase includes Antiochus, Philip of Macedon his ally, and certain rebellions which are said to have broken out in Egypt at this time.children of the violent: certain turbulent spirits among the Jews who assisted Antiochus in his campaign against Egypt.to establish the vision: to fulfil the prophecies.<\/p>\n 11:14 And in those times there shall {c} many stand up against the king of the south: also the robbers of thy {d} people shall exalt themselves to establish the vision; but they shall fall.<\/p>\n (c) For not only Antaiochus came against him, but also Philip King of Macedonia, and these two brought great power with them.<\/p>\n (d) For under Onies, who falsely alleged that place of Isa 19:19 , certain of the Jews retired with him into Egypt to fulfil this prophecy: also the angel shows that all these troubles which are in the Church, are by the providence and counsel of God.<\/p>\n The Macedonians under Philip V of Macedonia and the Jews living in Israel joined Antiochus III in opposing the Egyptians. Evidently some of the politically zealous Jews believed that they could gain more freedom if Antiochus III succeeded, but that did not happen.<\/p>\n And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. 14. there shall many stand up, &c.] Alluding to Antiochus, to Philip of Macedon, his ally, and also (according to Jerome) to rebellions … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 11:14”<\/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-22061","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22061","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=22061"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22061\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22061"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22061"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22061"}],"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: 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: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/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: 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":"