Daniel 11:31-32 Daniel 11:31-The Prophecy of Antiochus Epiphanes IV Ordering the Desecration ...

47 Pages·2014·0.35 MB·English

Daniel 11:31-32

Daniel 11:31-The Prophecy of Antiochus Epiphanes IV Ordering the
Desecration of the Temple, Abolishment of the Daily Sacrifice and Setting Up
the Abomination of Desolation

Review of Daniel 11:21-30

Beginning in Daniel 11:21 we have an extensive prophecy concerning
Antiochus IV Epiphanes, which ends in Daniel 11:35. He is given more attention
than the previous kings prophesied about in Daniel 11:2-20. The reason for this is
that Antiochus IV Epiphanes will be a great persecutor of the Jewish people and
adversary of the God of Israel. He is the Antichrist of the Old Testament and
foreshadows the Antichrist of the New Testament.
Daniel 11:21 “Next, in his place, a despicable person will ascend to power
even though for his benefit sovereign authority over the kingdom will have
never been conferred. Nevertheless, he will appear on the scene during a time
of false security when he seizes the kingdom by flatteries.” (Author’s
translation)
History reveals that this despicable person was none other than Antiochus IV
Epiphanes who assumed power over the Seleucid kingdom even though the throne
rightly belonged to the son of Seleucus IV Philopator who was Demetrius Soter.
Antiochus IV Epiphanes seized power for himself and proclaimed himself as king.
He accomplished this by persuading the leaders of the Seleucid kingdom by
flattering and making empty promises to them. He assumed power during a
tranquil time in the kingdom when people had a false sense of security.
Daniel 11:22 “Then, immense armies will be swept away from the presence
of his armies so that they will be destroyed along with even the leader over the
covenant people.” (Author’s translation)
This verse has also been fulfilled in history since history records that the
immense armies of the Egyptians and the army of Heliodorus were routed by the
armies led by Antiochus IV Epiphanes who was assisted by the armies of his
Pergamum allies. Antiochus IV Epiphanes waged three campaigns against Egypt
in 170, 169 and 168 B.C. The Egyptian forces were attempting to take Coele-Syria
right after his ascension to power. He attacked the Egyptians when he learned that
they were about to attack him. Thus, he invaded Egypt in 170 B.C. and defeated
the Egyptians handily. This battle occurred between Mt. Casius and Pelusium,
which was located in an area on the southeast sea coast of the Mediterranean Sea.
It was halfway between Gaza and the Nile Delta. This area is called today Ras
Baron.
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The death of the leader over the covenant people is a reference to the murder of
the Jewish High Priest Onias III whose murder Antiochus IV Epiphanes ordered in
172 B.C.
Daniel 11:23 “Indeed, when he enters into an alliance to gain an advantage
over him, he will practice deception because he will attack in order to gain
power with a small force.” (Author’s translation)
The angelic statements in Daniel 11:23-24 provide the reader more details
concerning the ascension to power of this despicable person which is recorded in
Daniel 11:21-22. This prediction in Daniel 11:23 was also fulfilled in history since
history records Antiochus IV Epiphanes entering into an alliance with Ptolemy VI
Philometer of Egypt and his brother Ptolemy Physcon who is also known as
Ptolemy VIII Euergetes. These brothers were in fact the nephews of Antiochus IV
Epiphanes who entered into an agreement with them in order to deceive them. He
only entered into the treaty in order to gain an advantage over them in the sense of
catching them off guard when he eventually attacked them. Antiochus IV
Epiphanes launched an attack against Egypt conquering all but Alexandria and
capturing Ptolemy VI Philometer.
Daniel 11:24 “During a time of peace, he will in fact wage an attack against
the province’s most productive areas. Consequently, he will achieve what his
fathers and his forefathers never achieved. He will distribute plunder, yes war
booty, as well as logistical provision for the benefit of others. Furthermore, he
will devise his schemes against fortified cities but only for a short period of
time.” (Author’s translation)
Verse 24 has been fulfilled in history by Antiochus Epiphanes IV since history
records this despicable person entering into an alliance with Ptolemy VI
Philometer of Egypt and his brother Ptolemy Physcon who is also known as
Ptolemy VIII Euergetes. Upon entering into this alliance, he attacked them
unawares. As we noted these brothers were in fact his nephews. He only entered
into the treaty in order to gain an advantage over them in the sense of catching
them off guard when he eventually attacked them.
Antiochus IV Epiphanes launched an attack against Egypt conquering all but
Alexandria and capturing Ptolemy VI Philometer. History records that Antiochus
IV Epiphanes won a significant military victory at Pelusium and captured
Memphis along with all of lower and central Egypt with a comparatively small
army of men.
This wicked king pillaged the most productive areas of Egypt but used this
wealth to bribe and influence other leaders in the Middle East to aid him in his
quest for more power. Consequently, by distributing this wealth he acquired from
Egypt, he enlarged his power base and his sphere of influence in the Middle East.
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He also crowned himself king of Upper Egypt at Memphis. All of this was never
accomplished by his predecessors.
Daniel 11:25 “Indeed, because of his courage, with a great army, he will
mobilize his military power against the king ruling the south because with a
great army, yes an extremely powerful one, the king ruling the south will
initiate hostile military action for war. However, he will by no means stand
because schemes will be devised against him.” (Author’s translation)
This verse has also been fulfilled in history which records Ptolemy VI
Philometer initiating hostile military action for war against Antiochus Epiphanes
IV and doing so with an extremely powerful army. In approximately 170 B.C., the
two regents for Ptolemy VI Philometer declared war on Antiochus Epiphanes IV.
During that same year the young Egyptian king’s brother and sister, namely
Ptolemy VIII Physcon and Cleopatra II were declared co-rulers to unify the nation.
The war against Syria did not begin until 169 B.C. which enabled Antiochus to
gain the upper hand. He seized an important strategic town called “Pelusium.” It
was at this point the Egyptians realized they had made a terrible mistake. Eulaeus
and Lenaeus were overthrown and replaced by two regents who were Comanus
and Cineas. Egypt sent envoys to Antiochus to negotiate a peace treaty.
Now, it was Eulaeus and Lenaeus who betrayed the young king Ptolemy VI
Philometer and convinced him to declare war against Antiochus Epiphanes IV. The
angel’s statement in Daniel 11:25 that schemes devised against the king of the
south will cause his defeat is a reference to these two individuals who gave the
Egyptian king bad advice. These two were actually bribed by Antiochus to give the
young king bad advice. They are mentioned in Daniel 11:26.
Daniel 11:26 “Namely, those who eat his choice food will cause him to be
defeated, specifically his army will be overwhelmed so that a great number
will be killed in combat.” (Author’s translation)
This verse has also been fulfilled in history. The guardians and state ministers
of Ptolemy VI Philometer, Eulaeus and Lenaeus betrayed the young king by
convincing him to declare war against Antiochus Epiphanes IV when he should not
have done so.
Daniel 11:27 “Then, these two kings, their hearts possessed by evil
intentions, will consequently trade lies at the same table. However, this will
never succeed because there is still an end at the appointed time.” (Author’s
translation)
This verse has been fulfilled in history because after Antiochus Epiphanes IV
defeated Ptolemy VI Philometer, they both came to the peace table to negotiate a
treaty. However, both traded lies with each other since neither trusted each other.
Antiochus Epiphanes IV was pretending to be a protector of the interests and
crown of his nephew Ptolemy Philometer VI. He pretended to be protecting him
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from his brother Ptolemy VIII Physcon. In reality he wanted Egypt to himself.
Ptolemy Philometer VI pretended to believe and to be allied with his uncle against
Ptolemy Physcon, his brother. In reality, he planned to join forces with his brother
against their uncle. Antiochus Epiphanes IV was double dealing in an attempt to
divide the brothers against themselves and thus weaken Egypt by strengthening the
rivalry between the two brothers.
While Antiochus left the country, the two brothers Ptolemy VI Philometer and
Ptolemy VIII Physcon reconciled with each other. Antiochus was disturbed by this
loss of control over his nephew Ptolemy IV Philometer and attacked Egypt once
again. This proved costly to Antiochus since Egypt turned to Rome for help and
they intimidated Antiochus to withdraw from Egypt. While Egypt was sending to
Rome for help, Antiochus had seized Cyprus and Memphis and was marching
again on Alexandria. At Eleusis, just outside the capital, Antiochus met Gaius
Popilius Laenas who represented Rome’s interests and gave the king an ultimatum
from the Roman Senate that he must evacuate Egypt and Cyprus immediately or
face war with Rome. Antiochus requested time to consider the ultimatum,
prompting the Roman representative to draw a circle around him in the sand with
his cane and told him to decide before he stepped outside the circle. Needless to
say, Antiochus capitulated to the ultimatum. This ended the Sixth Syrian War and
Antiochus Epiphanes IV hopes of conquering all of Egypt.
Daniel 11:28 “Next, he will return to his own land with much logistical
provision. However, his heart will become arrogant against the holy covenant
so that he will take action. Then, he will return to his own land.” (Author’s
translation)
History also records that Antiochus Epiphanes IV fulfilled the prophecy in
Daniel 11:28. After defeating the army of Ptolemy Philometer VI and trading lies
with him to deceive his nephew into thinking he was his benefactor, Antiochus
Epiphanes returned to his own land with much plunder and logistical provision for
his army. However, he stopped in Israel along the way. He became arrogant
against the holy covenant, i.e. the Mosaic system for the worship of Yahweh
because of a problem with the Jewish high priesthood.
Roman, Greek and Jewish sources differ with regards to the details at this point.
There is no question that on his return from Egypt, Antiochus raided the temple
treasury, most likely to secure additional funds for his continuing military
activities. The sources disagree about whether this incident took place after the
First Egyptian War (September 169) or after the Second.1
When Antiochus Epiphanes IV first came to power, he was approached by a
member of the high priestly family named Jason who had promised the king that if

1 Matthews, V. H., Chavalas, M. W., & Walton, J. H. (2000). The IVP Bible background commentary: Old Testament (electronic ed., Da 11:28–
30). Downers Grove, IL: InterVarsity Press.
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he would remove from office Onias III the current high priest, he would pay the
king a bribe which was for a substantial amount of money. Antiochus of course
accepted the offer. Consequently, Onias was deposed and Jason installed as the
new high priest in Israel. However, still another brother named Menelaus
approached Antiochus with even a larger bribe than the one he accepted from
Jason. As a result, Menelaus took the place of Jason in 172 B.C. The new high
priest proceeded to sell some of the votive offerings and golden utensils in the
temple to come up with the bride for Antiochus. Onias who was a godly man and
feared God protested vehemently at this sacrilege and then was murdered by
Menelaus. This murder caused great anger among the population in Jerusalem who
became enraged at Menelaus. The people promptly sent representatives to
Antiochus to bring charges against Menelaus and his brother Lysimachus.
Antiochus then put to death Andronicus who carried out the murder for Menelaus.
Then, not too long after this, someone who had bribed Menelaus coaxed Antiochus
to take military action against the citizens of Jerusalem (2 Maccabees 4:30-50).
Then, later in 167 B.C., Antiochus encamped near Jerusalem after his bitter
disappointment in Egypt. He had come to deal with Jason who took the city of
Jerusalem in the hopes of deposing Menelaus. Acting upon a false report that
Antiochus had died in battle in Egypt, Jason mustered a regiment of a thousand
armed soldiers to execute a coup d’ état. A large number of Jews were massacred
and imprisoned Menelaus in the citadel in Jerusalem. When Antiochus heard of
this, he made the decision to do away with the Jewish religion and promised severe
retribution for those who opposed his government. He marched into Jerusalem
with a large army and then released Menelaus. He then murdered 80,000 men,
women and children (2 Macc. 5:11-14). He followed this despicable act by
desecrating the temple while accompanied by Menelaus. He robbed the golden
vessels and other sacred objects in the temple which were valued at 1,800 talents (2
Macc. 5:15-21). After desecrating the temple, he then returned to his own land in
fulfillment of the prophecy recorded in Daniel 11:28.
Daniel 11:28 actually summarizes an entire series of events and actions taken
by Antiochus Epiphanes IV in abolishing the Mosaic system for the worship of
Yahweh and encompasses a period of 2,300 evenings and mornings which are
mentioned in Daniel 8:14. As we noted in our study of this verse, the 2,300 days
refers to 2,300 literal days which began with Antiochus’ invasion of Jerusalem in
171 B.C. and ending with his death in 164 B.C. Also, Daniel 11:28 summarizes the
prophecy of Antiochus Epiphanes IV abolishing the Mosaic system in the temple
in Jerusalem in Daniel 8:9-14.
Daniel 11:29 “At the appointed time, he will return in order to wage an
attack against the south. However, it will by no means turn out like the first or
the last 30 because ships of Kittim will come against him. Consequently, he
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will be intimidated so that he will retreat. Then, he will vent his anger against
the holy covenant so that he will take action. When he returns, he will also
show partiality for those who abandon the holy covenant.” (Author’s
translation)
Daniel 11:29, the angel prophesied that at God’s own appointed time, the
despicable king ruling the north will return to wage another attack against the
south. This was fulfilled in history when Antiochus Epiphanes IV waged a third
invasion of Egypt. The angel then goes on to tell Daniel that this invasion will not
turn out like the first two which were successful. Then, in Daniel 11:30, he informs
Daniel that the ships of Kittim will be the reason why this third invasion will be
unsuccessful. This has been fulfilled in history when the Romans intimidated him
and caused him to withdraw from Egypt.
The angel issues another prophecy in Daniel 11:30, namely that after retreating
the despicable king ruling the north will next vent his anger against the holy
covenant so that he will take action against it. This was fulfilled in history again
through Antiochus Epiphanes IV who after being humiliated by the Romans took
out his anger against the Mosaic system of worship in the temple in Jerusalem and
against those who adhered to this system.
Then the angel predicts that when the despicable king ruling the north returns to
vent his anger against the holy covenant, he will show partiality for those who
abandon the holy covenant. This too has been fulfilled in history since it records
Antiochus Epiphanes IV showing partiality to those who Jews who did not remain
loyal to the Mosaic system of worship in the temple and were sympathetic to the
Hellenization process he had instituted. He wanted these renegade Jews to assist
him in completely abolishing the temple worship and Jewish religious feasts and
customs. 2 Maccabees 4 says that the high priest Menelaus was such an apostate in
that he became the leader in this attack on the Mosaic system. 1 Maccabees 1:11-
15, 2 Maccabees 4:7-28 records the treachery of certain Jews such as Jason and
Menelaus.

The Despicable King of the North Will Order an Attack

Daniel 11:31 “Forces from him will arise, desecrate the sanctuary fortress,
and do away with the regular sacrifice. And they will set up the abomination
of desolation.” (NASB95)
“Forces from him will arise” is composed of the conjunction wa (ו ְ ) (waw),
which is not translated and followed by the masculine plural form of the noun
zerôaʿ ( עַ וֹרְז) (zer-o´-ah), “forces” and then we have the preposition min (ןמִ ) (min)
“from” and its object is the third person masculine singular pronominal suffix
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hû(ʾ) (אוּה) (who), “him” which is followed by the third person masculine plural qal
active imperfect form of the verb ʿā·mǎḏ (דמַ עָ ) (aw-mad), “will arise.”

wa

The conjunction wa is ascensive, which denotes that the statement which it
introduces is not only an addition to the previous statement but is out of the
ordinary or unexpected. It expresses the shock that the despicable king ruling the
north would muster military forces to cause the holy place, the place of refuge for
God’s people to be defiled.

zerôaʿ

The noun is zerôaʿ in the plural and means “armed forces, forces” since it
pertains to the military forces or army of the despicable king ruling the north. Here
it refers to the armed forces led by the despicable king ruling the north.

hû(ʾ)

The third person masculine singular pronominal suffix hû(ʾ) means “him”
referring of course to the despicable king ruling the north and is the object of the
preposition min, which means “by” since it is functioning as a marker of means
indicating that military forces will be mustered “by” the king ruling the north. In
other words his orders will be the means by which these military forces will be
assembled or mustered to wage war against the holy covenant.

ʿā·mǎḏ

The verb ʿā·mǎḏ means “to raise, to muster, to be assembled” since it pertains
to the act of assembling an army or causing an army to be gathered together for
war. Here it refers to the king of the north “raising” or “mustering” forces to
desecrate the temple fortress.
The qal stem of the verb is fientive expressing this action of military forces
being mustered by the order of the despicable king ruling the north.
The imperfect conjugation refers to a completed action as part of a temporal
sequence. The imperfect conjugation of the verb describes this action on the part of
the despicable king ruling the north as taking place in the future from the
perspective of Daniel when he received this revelation from the elect angel of God
in 536 B.C.

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The Despicable King of the North Will Order the Desecration of Temple

Daniel 11:31 “Forces from him will arise, desecrate the sanctuary fortress,
and do away with the regular sacrifice. And they will set up the abomination
of desolation.” (NASB95)
“Desecrate the sanctuary fortress” is composed of the conjunction wa ( וְ )
(waw), which is not translated and followed by the third person plural piel active
perfect form of the verb ḥā·lǎl (ללַ חָ ) (khaw-lal´), “desecrate” and then we have the
articular masculine singular form of the noun miq·dāš (שׁדָּ קְ מִ ) (mik-dawsh´),
“sanctuary,” which is followed by the articular singular absolute noun mā·ʿôz
(זוֹעמָ ) (maw-oze´), “fortress.”

wa

This time the conjunction wa is a marker of purpose meaning it is introducing a
statement which presents the purpose for which the despicable king ruling the
north will muster military forces.

ḥā·lǎl

The verb ḥā·lǎl is in the piel stem and means “to defile” in the sense of treating
something holy with contempt. The word is used from the perspective of the
Mosaic Law and speaks of causing something set apart for the exclusive use and
worship of the God of Israel to be defiled in the sense of making it ceremonially
unclean and unfit for the worship of the God of Israel. Here it refers to the
despicable king ruling the north mustering forces in order to desecrate the temple
in the sense that he will make it ceremonially unclean or unfit for the worship of
the God of Israel.
The third person plural form of the verb ḥā·lǎl refers to the military forces
mustered by the despicable king ruling the north. The piel stem of this verb is
factitive which indicates that the military forces mustered by the despicable king
ruling the north as the subject will cause the temple to enter the state of being
defile.

hǎ miq·dāšʹ hǎ mā·ʿôzʹ

The noun miq·dāš is derived from the verb qā·ḏǎš, which means “to be holy”
referring to separation from common use and dedication to the use of the Lord.
Thus, this noun denotes that which has been devoted or dedicated to the sphere of
the holy or sacred. This noun means “holy place” or “sanctuary” referring to the
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special place for worshipping the Lord. Here in Daniel 11:31 as was the case in
Daniel 8:11, the noun miq·dāš refers to the Jewish temple standing in the days of
Antiochus Epiphanes IV.
The articular construction of this noun marks this noun as distinctive and
unique in its class. This indicates that the temple in Jerusalem was unique among
temples in the ancient world in that it was the only temple in which the God of
Israel was worshipped according to His specifications which are recorded in the
Mosaic Law.
The noun mā·ʿôz does not mean “fortress, stronghold” but rather “the place of
refuge” or “the Refuge” since it describing the temple in Jerusalem as a place of
refuge for the people who worship the God of Israel. Most modern translations
translate the word “fortress” since in the days of Antiochus Epiphanes IV there was
a citadel or fortress at the temple in Jerusalem according to 1 Maccabees 6:7.
However, as Leupold points out this “applies rather to externals”2 and not the
temple itself.
The articular construction of the noun mā·ʿôz marks the distinctiveness and
uniqueness of this word indicating that the temple was the only place of refuge for
the people who worshipped the God of Israel.
The articular construction of both words makes it highly unlikely that these two
words should be translated “fortified sanctuary” (NET) or “sanctuary fortress”
(NASB95) or “temple and fortress” (ESV) or “temple fortress” (TNIV) since it
rules out either having an attributive relation to the other. The NET Bible interprets
noun mā·ʿôz as having an attributive relation to miq·dāš and the TNIV interprets
miq·dāš as having an attributive relation to mā·ʿôz. The articular construction
makes this highly unlikely since the articular construction of both words
emphasizes the distinctiveness of both words indicating that both words are
describing the distinctiveness and uniqueness of the temple in Jerusalem from
different perspectives. The noun miq·dāš describes the temple as set apart
exclusively for the worship of the God of Israel while on the other hand mā·ʿôz
describes it as a refuge for the people who worship the God of Israel.

The Despicable King of the North Will Order the Abolishment of Daily Sacrifice

Daniel 11:31 “Forces from him will arise, desecrate the sanctuary fortress,
and do away with the regular sacrifice. And they will set up the abomination
of desolation.” (NASB95)

2 Leupold, H.C. Exposition of Daniel; page 503; Baker Book House; Grand Rapids, Michigan; 1949; Reprinted 1969 by Baker Book House
Company.

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“And do away with the regular sacrifice” is composed of the conjunction wa
(ו ְ ) (waw), “and” which is followed by the third person masculine plural hiphil
active perfect form of the verb sûr (רוּס) (soor), “do away with” and then we have
the articular masculine singular noun tā·mîḏ (דימִ תָּ ) (taw-meed´), “regular
sacrifice.”

wa

This time the conjunction wa is epexegetical meaning it is introducing a
statement which defines specifically the previous statement that military forces
will be mustered by the despicable king ruling the north for the purpose of causing
the holy place, the place of refuge to be defiled. The conjunction introduces a
statement which explains specifically for the reader and Daniel how this forces will
cause the temple to be defiled.

sûr

The verb sûr means “to abolish” since it pertains to ending the observance of
some activity. The third person plural form of this verb is referring to the military
forces mustered by the despicable king ruling the north. Therefore, this verb refers
to these forces “abolishing” the daily sacrifice which was offered to the God of
Israel every evening and morning in the temple.
The hiphil stem of the verb sûr is factitive meaning that the subject of this verb
causes its direct object to enter the state described by the same verb in the qal. The
subject of this verb is the military forces mustered by the despicable king ruling the
north and its direct object is the regular morning and evening sacrifice offered up
to the God of Israel in the temple in Jerusalem by those who worshipped Him.
Therefore, this stem indicates that these forces as the subject will cause the regular
morning and evening sacrifice in the temple in Jerusalem to enter the state of being
abolished.
The perfect conjugation of this verb is a future perfect expressing a future state
resulting from actions that will have been completed by that time. Here it is
expressing the future state of the regular morning and evening sacrifice in the
temple in Jerusalem being abolished by the forces of the king ruling the north as a
result of military actions that will be completed by that time.

tā·mîḏ

The noun tā·mîḏ means “daily sacrifice” referring to the continual burnt
offering” presented in the Jewish temple in the morning and in the evening. The
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