Down to Earth But Heavenly Minded

What does Daniel Chapter 11 mean?

In the prior chapter, Daniel began receiving a prophetic message from an angelic figure, most likely Gabriel (Daniel 10:18—11:1). The events foreshadowed involve the political and spiritual events happening in the general area of Judea: approximately the modern nation of Israel. What Daniel records in this passage begins as a prediction of events several centuries in his future. Written in 536 BC (Daniel 10:1), most of the events described here would occur between the fourth and second centuries BC. The chapter ending transitions into prophecy about the end times, which are yet to come, even today.

The first part of this prophecy reinforces earlier predictions about Alexander the Great (Daniel 8:5–8). As before, he is depicted as a powerful conqueror whose kingdom is split into four parts (Daniel 11:2–4).

Next, Daniel describes two kingdoms who become rivals. One is ruled by Ptolemy I Soter, of Egypt in the south. The other is the Seleucid Empire in the north, first ruled by Seleucus I Nicator. Seleucus was a subordinate of Ptolemy whose empire soon became even larger than that of his former superior. These nations were immediate rivals. At one point, Ptolemy II arranged his daughter’s marriage to Antiochus II, who then ruled the Seleucid Empire. That ended in her death and even more hatred between the two cultures (Daniel 11:5–6).

Daniel goes on to describe what would happen next, and we know the details from history. In vengeance, a new king of Egypt—Ptolemy III—successfully raided and plundered the Seleucids, taking back many artifacts and enormous wealth. The feeble Seleucid response managed to recapture much of Judea, only because the Egyptian army was content to return home with their loot. The counterattack was unable to move into Egypt (Daniel 11:7–9).

A succeeding king of the north, Antiochus III, would later become known as Antiochus the Great for his military victories. His armies “flowed” over territory they conquered but stopped to regroup in the south of the modern-day Gaza Strip. The Egyptian king had anticipated an invasion and caught the Seleucids somewhat off-guard. At the Battle of Raphia, thousands of Seleucid troops were killed. Later, however, Antiochus would return with an even larger force (Daniel 11:10–13).

When Antiochus renewed his attacks on Egypt, he did so with new allies, including Macedonia and many Israelites who believed their cooperation would earn them independence. In retaking most of Judea, Antiochus also captured the well-defended city of Sidon. Some Egyptian armies were entirely eradicated. Seeking to pacify and control Egypt, Antiochus negotiated for his daughter to marry the Egyptian king. This did not last long. Antiochus then attempted to conquer by sea, only to be stopped by the northern Roman Empire. Not long after, Antiochus III would die (Daniel 11:14–19).

Antiochus III’s initial successor levied heavy taxes. He was replaced—through illegitimate means—by Antiochus IV Epiphanes, who worked heavily in intrigue and bribes. Antiochus IV had many military victories against Egypt. Among these was a successful ambush of an attempted invasion, in a battle near the city of Pelusium. As a result, Seleucid forces ran rampant in Egypt. The nation was pillaged. Back in Seleucid territory, he may have been involved in the assassination of the Jewish high priest. Thanks to intrigue in Egypt, they were unable to mount coherent defense against Antiochus IV’s new attacks. When Antiochus IV returned, he passed through Jerusalem and raided the temple treasury, planting seeds of deep resentment (Daniel 11:20–28).

When Antiochus IV Epiphanes once again attempted to invade Egypt, he was confronted by ambassadors from the Roman Empire. Rome had long been a trade partner with Egypt, who supplied them with crucial supplies. Prior to then, Rome was preoccupied with other wars and lacked the resources to interfere with the Seleucids. Antiochus was given a humiliating ultimatum and returned to his own territory in a furious rage. At that time, he heard news of unrest against his rule in Jerusalem. His response was horrific (Daniel 11:29–30).

Antiochus IV Epiphanes sought to erase Judaism from Judea. He outlawed critical practices such as dietary laws, sabbath-keeping, and circumcision. He violently persecuted those who resisted but gave a reprieve to those willing to abandon their historical faith to worship pagan gods. In a calculated, spiteful act, Antiochus set up a pagan altar in the temple and used it to sacrifice an unclean pig. This defiled the sanctuary and humiliated the entire Jewish nation. This act is referred to as “the abomination that makes desolate” and was mentioned by Jesus in connecting Daniel’s predictions of Epiphanes to similar events in the end times (Matthew 24:15). This sparked the Maccabean Revolt which caused terrible mayhem but eventually restored the temple (Daniel 11:31–35).

The final verse of the prior section (Daniel 11:29–35) uses language that could be applied both to the events of the Maccabean Revolt and what is expected to occur in the “end times.” The end times are the last parts of history before God’s final judgment on sin. Starting in verse 36, Daniel’s descriptions look much further in the future. An arrogant, blaspheming leader will deal in wealth and bribery. He will be aided by some foreign power. Scholars differ on the identity of this king, with some identifying him as the second beast of Revelation (Revelation 13:11–17). This ruler will re-distribute territory on earth according to his corrupt schemes (Daniel 11:36–39).

Whoever the arrogant king is, he will be attacked from both the south and the north. The army of the north appears to be mentioned by other prophets, including Ezekiel (Ezekiel 38:4, 11–16) and Joel (Joel 2:2, 20). The northern armies will move through Israel and into Egypt. Then, at some point, a threat from the north and east will make them turn back. Between the Mediterranean Sea and a “holy mountain,” probably Jerusalem, they will meet utter defeat (Daniel 11:40–45).

The final verses of Daniel will repeat prior predictions, while noting “a time of trouble” the likes of which the world has never seen (Daniel 12:1).

Chapter Context
Daniel is receiving a prophecy, in an encounter which began in chapter 10. The substance of that prophecy is mostly given in chapter 11. This predicts the major events relating to Judea leading up to the conquest of the Roman Empire. It also begins to speak of end-times events. This leads to chapter 12 and the final prophetic remarks given to Daniel. Chapter 11 connects to other prophetic segments of Scripture such as Ezekiel 38 and Joel 2. Occurrences recorded here are also used by Jesus to depict end times events (Matthew 24:15).

Verse by Verse

Verse 1. “And as for me, in the first year of Darius the Mede, I stood up to confirm and strengthen him.

This verse reads like the conclusion of the prior chapter. An angel, probably Gabriel, has come to visit Daniel to explain his most recent vision (Daniel 10:1, 20–21). The last comment the angel made referred to Michael, the archangel (Jude 1:9; Revelation 12:7). Here, the angel says he worked to “confirm and strengthen” someone. The “him” mentioned here might be Darius the Mede (Daniel 5:31; 9:1). The other possibility is that the angel was assisting Michael in their mutual fight.

The angel’s description of history will begin with Darius and end with the last Gentile ruler in the end times (Daniel 11:45; Revelation 19:19–20). Darius took power around 539 BC through the Medo-Persian empire, which followed the capture of Babylon and the killing of Babylonian king Belshazzar (Daniel 5:30). He was incredibly pleased with Daniel, yet he was tricked into passing a decree causing Daniel to be thrown into a den of lions (Daniel 6:12–14). When Darius saw that Daniel’s God had delivered him from the lions, he had Daniel’s accusers thrown into the lions’ den (Daniel 6:24). Further, he issued a proclamation commanding all subjects to honor Daniel’s God (Daniel 6:25–28).

Daniel receives these predictions during the third year of Cyrus’s reign (Daniel 10:1), or approximately 536 BC.

Verse 2. “And now I will show you the truth. Behold, three more kings shall arise in Persia, and a fourth shall be far richer than all of them. And when he has become strong through his riches, he shall stir up all against the kingdom of Greece.

Verse 2 begins the report of an angel, most likely Gabriel, predicting what was then the future of the middle east. As this is a prophecy from God, it is part of the “book of truth” (Daniel 10:21): the unchangeable absolute knowledge of the Lord God (Deuteronomy 29:29; Numbers 23:19; Psalm 56:8; 139:16). As do all of God’s conveyed words, the angel’s explanation proved true (2 Timothy 3:16). History bears out the fulfillment of these prophecies; only those regarding the end times are yet to occur.

Speaking to Daniel around 536 BC (Daniel 10:1), the angel indicates that four rulers would arise in Persia after Cyrus: the high king of the Persian Empire who appointed Darius to rule over Babylon. Ezra 4:5–24 calls three of these rulers Ahasuerus, Artaxerxes, and Darius—though not the Darius mentioned in Daniel 11:1. Secular history identifies them as Cambyses, Pseudo-Smerdis, and Darius Hystaspes.

The fourth ruler, described as “far richer than all of them,” was Xerxes. He used his enormous wealth to assemble and outfit vast armies. Gabriel tells Daniel that when this fourth king of Persia is ready, he will lead an attack on Greece. In 480 BC, Xerxes led his forces into Greece as predicted.

Context Summary
Daniel 11:2–20 provides a political timeline beginning with Darius the Mede (Daniel 5:30–31). The history—given as prophecy to the prophet Daniel around 536 BC (Daniel 10:1)—involves military conflicts between Greeks and Persians and between empires ruling from Syria and Egypt. These accounts are given to Daniel by an angel, probably Gabriel (Daniel 10:18–21). Parts of these prophecies are unusually straightforward, relying much less on symbolism and plainly indicating the events which will occur.

Verse 3. Then a mighty king shall arise, who shall rule with great dominion and do as he wills.

An angel appeared to Daniel around 536 BC (Daniel 10:1) to relate further details about the future (Daniel 11:2). The prior verse indicated that four rulers would emerge after Cyrus of Persia. The fourth, later revealed as Xerxes, would amass enormous wealth and power before attacking Greece in 480 BC. This verse indicates another king, coming after Xerxes, with absolute and uncontested rule. This was fulfilled nearly 150 years after Xerxes, when Alexander the Great conquered Persia between 334 and 330 BC.

Aspects of this prediction affirm other prophecies given to Daniel. The image from Nebuchadnezzar’s dream (Daniel 2:1) included segments representing the Persian and Greek empires (Daniel 2:32). In chapter 7, Alexander the Great was symbolized by a leopard with wings (Daniel 7:6), and then by a “horn” of a goat in chapter 8 (Daniel 8:5). Alexander’s might and power were proven by his rapid conquest of lands as far away as India. However, Alexander would die without an established heir; when he died, his massive territory was divided into four separate regions controlled by his generals (Daniel 11:4).

Verse 4. And as soon as he has arisen, his kingdom shall be broken and divided toward the four winds of heaven, but not to his posterity, nor according to the authority with which he ruled, for his kingdom shall be plucked up and go to others besides these.

The angel speaking—probably Gabriel (Daniel 8:15–16; 9:21–22; 10:18–21; Luke 1:26)—has predicted that four rulers would come after Cyrus of Persia. The fourth would be amazingly wealthy and powerful and would initiate war against Greece. Later, another ruler would arise lacking any apparent limit to his power. The fourth king would be Xerxes, the Persian who invaded Greece. The later ruler would be Alexander the Great, who famously conquered an enormous territory in a brief time. Despite Alexander’s success, he died in 323 BC without an established heir; his kingdom was eventually split four ways among his generals: Cassander, Lysimachus, Seleucus, and Ptolemy (Daniel 11:5).

The angel describes the division of the empire as it being “plucked up,” like a carcass worked over by vultures. History confirms this prediction, as well as prior prophecies given to Daniel. The speedy conquest and eventual four-way division of the empire were symbolized earlier using a winged leopard (Daniel 7:6) and the horns of a goat (Daniel 8:5, 8).

Verse 5. “Then the king of the south shall be strong, but one of his princes shall be stronger than he and shall rule, and his authority shall be a great authority.

As part of a prophecy delivered to Daniel (Daniel 10:1; 11:2), an angelic being has mentioned the four kings who would eventually replace Alexander the Great (Daniel 11:3–4). History confirms these predictions, which were given in 536 BC and not fulfilled until some two hundred years later. Alexander died in 323 BC without an heir. His conquered territory was split among four of his generals: Lysimachus, Cassander, Ptolemy, and Seleucus (Daniel 7:6; 8:5, 8). In this verse, the “king of the south” is described in ways consistent with historical records about Ptolemy.

Ptolemy I Soter initially received authority over the territory of Egypt in 323 BC. Seleucus I Nicator was one of his “princes.” In 321 BC, Seleucus was appointed over Babylon. Five years later, he was challenged by another of Alexander’s former military leaders. Ptolemy successfully aided Seleucus, his former subordinate; as a result, Seleucus controlled a much larger territory than even Ptolemy, including Syria and Media. This corresponds to this verse which predicts the “prince” will become stronger than the “king of the south.”

Verse 6. After some years they shall make an alliance, and the daughter of the king of the south shall come to the king of the north to make an agreement. But she shall not retain the strength of her arm, and he and his arm shall not endure, but she shall be given up, and her attendants, he who fathered her, and he who supported her in those times.

Daniel’s ongoing prophecy (Daniel 10:1; 11:2) has described a powerful king whose kingdom would be split four ways (Daniel 11:3–4). This was fulfilled in the person of Alexander the Great. After this, the king associated with “the south” is predicted in connection with one of his “princes,” who will have even greater strength (Daniel 11:5). This corresponds to the way Ptolemy’s former lieutenant, Seleucus, was appointed to rule in Babylon. When another of Alexander’s former generals attacked in 316 BC, Ptolemy came to Seleucus’s aid. When the fighting was done, Seleucus’s kingdom was much larger than that of Ptolemy.

Here, the angel (Daniel 10:18–21) mentions the two kingdoms uniting through a daughter of the king of the south and the king of the north. This agreement does not last; neither he nor she is strong enough to prevent what happens. The daughter, her servants, her father, and other loyal supporters are lost. The next verse mentions a campaign of vengeance waged by someone who shares the daughter’s ancestry (Daniel 11:7).

Daniel was given these words in 536 BC (Daniel 10:1). History affirms earlier predictions about Alexander and his successors. It also ties this part of prophecy to further real-world events. Between 285 and 246 BC, this intrigue would play out between the nations of Egypt and the Seleucid Empire which stretched east from Syria.

Ptolemy II Philadelphus, son of Ptolemy I, came to rule Egypt. He was a rival of the grandson of Seleucus: Antiochus II Theos, who reigned from Syria. Seeking to end a series of wars over Syrian territory, Philadelphus insisted Antiochus marry Philadelphus’s daughter, Berenice. This required Antiochus to divorce his wife Laodice, for whom he had founded the city of Laodicea (Revelation 3:14). In so doing, Antiochus disinherited his children and agreed to appoint a future son of Berenice’s as heir to the throne. This occurred in approximately 250 BC, but the attempt at peace ended in disaster.

When Ptolemy II died, Antiochus II promptly abandoned Berenice and their child, reunited with Laodice, and claimed that Laodice’s firstborn would inherit the throne. Mere months later, Antiochus died, likely poisoned by his scorned current-and-former partner, Laodice. In the resulting chaos, Laodice’s supporters murdered Berenice and her son. This set up Laodice’s son, Seleucus II Callinicus, to become king.

In turn, this would lead to acts of revenge by Berenice’s brother, Ptolemy III Euergetes (Daniel 11:7).

Verse 7. “And from a branch from her roots one shall arise in his place. He shall come against the army and enter the fortress of the king of the north, and he shall deal with them and shall prevail.

In or around the year 536 BC (Daniel 10:1), the prophet Daniel received another prophetic vision. This is being explained to him by an angel (Daniel 10:18–21; 11:2), likely Gabriel (Daniel 8:15–16; 9:21–22; 10:10–11; Luke 1:26). So far, the angel has made predictions historically fulfilled more than two hundred years later through the lives of men such as Xerxes and Alexander the Great (Daniel 11:3–4). Also prophesied was the disastrous political plotting which saw Berenice, the daughter of Egypt’s Ptolemy II Philadelphus, murdered not very long after her wedding to Syria’s Antiochus II Theos (Daniel 11:5–6).

Here, the angel points to someone who shares ancestry with “her,” meaning the “daughter” of prior verses. This person is a “branch” of “her roots.” That would not imply a husband or child, but someone with common origins: a sibling. This figure will strike against the king of the north, taking revenge along with enormous spoils (Daniel 11:8). This will lead to further conflicts (Daniel 11:9–13).

As with all prophecies, history eventually proves that God’s Word is truth (Daniel 11:2). Antiochus II died only a few months later, likely poisoned by his once-and-again wife: Berenice’s rival, Laodice. The vengeful queen also seems to have had Berenice assassinated in the resulting chaos. Her first son, Seleucus II Callinicus, assumed a shaky hold on the throne of the empire. At the time of her death, Berenice’s brother, Ptolemy III Euergetes, had assumed rule over Egypt. Seeking revenge, Euergetes immediately invaded from the south. He successfully defeated Seleucus II and returned to Egypt having captured tremendous wealth. He also eventually captured and executed Laodice, who was then supporting her second son, Antiochus Hierax, in his struggle for power with Seleucus II.

Verse 8. He shall also carry off to Egypt their gods with their metal images and their precious vessels of silver and gold, and for some years he shall refrain from attacking the king of the north.

Daniel is hearing a detailed prophecy about the future of the Mediterranean nations (Daniel 10:1; 11:2). This is spoken by a celestial being (Daniel 10:18–21), probably the angel Gabriel (Daniel 8:15–16; 9:21–22; 10:18–21; Luke 1:26). These predictions are being recorded in 536 BC, and their fulfillment will take centuries to accomplish. Yet they will eventually be affirmed accurate by history.

Among the predictions made by the angel is the rise and fall of Alexander the Great (Daniel 11:3–4). This parallels other prophecies using similar themes (Daniel 7:6; 8:5, 8). Thus far, the prophecy correctly predicted that two nations emerging from Alexander’s territories would collide: Egypt and the Seleucid Empire of Babylon and Syria. After much intrigue and death, the ruler of Egypt, Ptolemy III Euergetes, invaded Seleucid Syria. This was to avenge the death of his sister, Berenice.

As predicted by this passage, Euergetes carried off much of his enemy’s wealth and numerous religious artifacts. Scholars suggest many of these may have been Egyptian statues once stolen by the Persian Empire. The attack sparked a power struggle within the Seleucid Empire. This contributed to the feebleness of Seleucus II Callinicus’s response. In part because Euergetes had returned to Egypt, he was able to regain territory, but could not make progress into Egypt itself. Ultimately, it would be years before his empire could attempt a meaningful assault.

The confiscation of Seleucid and Egyptian idols underscores their frequent condemnation as worthless (Isaiah 46:1–2; Psalm 96:5; Habakkuk 2:18). Ptolemy III Euergetes’s relatively easy capture of his enemies’ supposed gods demonstrated the truthfulness of the Bible’s words. And yet, he took more than just the idols: he plundered Syria. He took “their precious vessels of silver and gold” to Egypt (Daniel 11:8).

Verse 9. Then the latter shall come into the realm of the king of the south but shall return to his own land.

This passage contains a prophecy given to Daniel in 536 BC (Daniel 10:1; 11:2). History has proven the accuracy of the predictions. Those included the rise and fall of Alexander the Great, including the division of his territories, and then described conflicts between two successor nations (Daniel 11:3–6). Among the events included in this prophecy is the 246 BC invasion of the Seleucid Empire by Egypt under Ptolemy III Euergetes. This was launched to avenge the death of Euergetes’s sister, Berenice, and it resulted in the looting of tremendous wealth. It also allowed Egypt to confiscate religious idols on their way back home (Daniel 11:7–8).

Here, it is noted that the king of the north—Seleucus II Callinicus—was able to reach Egypt, in the south, but had to return empty-handed. Because Euergetes returned with his spoils, rather than establishing control, it was not difficult for Seleucus to regain territory. But infighting and chaos made it impossible to mount a realistic counterattack against Egypt. For many years, the Seleucid Empire wallowed in conspiracies and squabbling.

Eventually, the descendants of Callinicus would regain enough strength to push back against Egypt (Daniel 10:10).

Verse 10. “His sons shall wage war and assemble a multitude of great forces, which shall keep coming and overflow and pass through, and again shall carry the war as far as his fortress.

According to a prophecy given in 536 BC (Daniel 10:1), two of the nations emerging after the death of Alexander the Great would engage in a series of conflicts (Daniel 11:5–6). At one point, the southern kingdom of Egypt would reach deep into Seleucid territory, in Syria, pillaging and taking religious artifacts such as idols (Daniel 11:7–8). Seleucus II Callinicus was only able to regain territory because the Egyptians were content to leave with their spoils. His attempt to push back into Egypt failed (Daniel 10:9), and for many years the Seleucid Empire was primarily concerned with insurrections and infighting.

One of Callinicus’s sons was Antiochus III, later known as Antiochus the Great. Antiochus III restored his empire’s military and made multiple attacks against Egypt. His first assault on Egypt occurred when Ptolemy IV Philopator had become Egypt’s king. Early on, Antiochus the Great captured city after city in the regions of modern-day Syria, Lebanon, and Israel. In that sense, he “overflowed” and “passed through” on his way towards Egypt in the south.

At the time, Ptolemy Philopator offered little resistance. Antiochus regrouped when his forces reached the southern regions of Israel, in what is now the Gaza Strip. This allowed Philopator the opportunity to assemble more forces and make a single successful counterattack (Daniel 11:11).

Verse 11. Then the king of the south, moved with rage, shall come out and fight against the king of the north. And he shall raise a great multitude, but it shall be given into his hand.

This is part of a series of predictions given by an angel to the prophet Daniel in 536 BC (Daniel 10:1; 11:2). After accurately predicting the rise and fall of Alexander the Great, the angel described the conflicts between two succeeding nations (Daniel 10:5–9). Ultimately, a revived Seleucid Empire pushed back against Ptolemaic Egypt as far as the modern-day Gaza Strip in southern Israel (Daniel 11:10).

History depicts Ptolemy IV Philopator as lazy, ineffective, and uninspiring. However, as Antiochus the Great’s army came closer to Egypt’s home territory, Philopator assembled a massive collection of new troops. This seems to be the meaning of the “king of the south”—Philopator—being angry and moved to fight back. His newly trained forces met those of Antiochus in 217 BC in what is today called the city of Rafah. This “Battle of Raphia” or “Battle of Gaza” was among the biggest clashes of the era, and surprisingly ended in a decisive victory for Egypt. As further predicted, the result was many thousands of Seleucid troops killed (Daniel 11:12).

This would not end Antiochus’s aggressions. Ptolemy IV Philopator continued to prefer pleasure over leadership, and the newly trained Egyptians who made up much of his recent army gained enough confidence to rebel. Eventually, Antiochus the Great would push Ptolemaic Egypt out of Judea entirely (Daniel 11:13).

For his part, Ptolemy seems to have let the victory go to his head, as following verses will also show.

Verse 12. And when the multitude is taken away, his heart shall be exalted, and he shall cast down tens of thousands, but he shall not prevail.

Daniel is hearing predictions of the future from an angel (Daniel 10:1; 11:2). As compared to other prophecies, these are straightforward and literal, rather than heavily symbolic. History provides further details of the events which occurred several centuries after being recorded. Among these was the massive battle of Raphia (Daniel 11:10–11), fought at the southern edge of what is today known as the Gaza Strip. This verse notes that the battle claimed many thousands of Seleucid lives, as Egypt won a decisive victory. But the “king of the south,” Ptolemy IV Philopator, let that success cloud his judgment.

Non-biblical ancient writings, such as the Third Book of Maccabees, suggest Philopator attempted to enter the Holy of Holies (Exodus 26:33–34; Hebrews 9:2–4) in the temple at Jerusalem, but was supernaturally blocked. According to the story, he returned to Egypt and planned to publicly execute Jews, but the elephants he ordered to attack turned on his own men, instead. Whether or not these events happened, historians agree that Ptolemaic Egypt did not press their advantage after the battle of Raphia.

Over the next several years, Antiochus the Great waged successful campaigns to the east, expanding his military power and wealth before his death (Daniel 11:13–19).

Verse 13. For the king of the north shall again raise a multitude, greater than the first. And after some years he shall come on with a great army and abundant supplies.

Secular history fills in the details of the prophecies given to Daniel (Daniel 10:1; 11:2). In this passage, Scripture has mentioned clashes between a “king of the north” and a “king of the south.” These correspond to the leaders of the Seleucid Empire and Ptolemaic Egypt. After the massive Battle of Raphia (Daniel 11:10–11), Ptolemy IV Philopator failed to press his advantage. Over the next few years, the Seleucid leader Antiochus III—later called Antiochus the Great—expanded his military and once again clashed with Egypt.

An ideal opportunity came when Philopator died, leaving his six-year-old son as the only heir. Antiochus’s expanded forces regained much of the territory of Israel, including the well-protected city of Sidon (Daniel 11:14–16). Among those assisting Antiochus III were many Israelites, who likely hoped to earn independence through their efforts. Any thought of pressing further into Egypt was stalled by threats from the Roman Empire, and Antiochus eventually returned home and died (Daniel 11:17–19).

Verse 14. “In those times many shall rise against the king of the south, and the violent among your own people shall lift themselves up in order to fulfill the vision, but they shall fail.

So far, the prophecy given to Daniel in 536 BC (Daniel 10:1; 11:2) has accurately predicted what would happen several centuries later. This has primarily involved conflicts between the Seleucid Empire in the north and Ptolemaic Egypt in the south. History affirms those claims (Daniel 11:3–9), including the important Battle of Raphia (Daniel 11:10–12) and the subsequent return of Seleucid leader Antiochus III after years of success on other fronts (Daniel 11:13).

Here, the prophecy includes two important aspects. First is that “many” will join with the king of the north—Antiochus III—to fight against Egypt. In this phase of the Syrian Wars, Antiochus was aided by Macedonia and Philip V. Second is that Antiochus’s armies included many Israelites, who probably hoped their service would earn them their own land to control. These “violent” among Daniel’s own Jewish people (Daniel 1:1–7) were not acting correctly, but their efforts continued to fulfill the visions already established about Israel (Daniel 10:14).

The following verses continue to predict Antiochus III’s campaigns and their results (Daniel 11:15–19).

Verse 15. Then the king of the north shall come and throw up siegeworks and take a well-fortified city. And the forces of the south shall not stand, or even his best troops, for there shall be no strength to stand.

In this passage, the “king of the north” is the leader of Syria, or the Seleucid Empire. The “king of the south” is the ruler of Ptolemaic Egypt. Daniel has been given prophecy about was then the far future (Daniel 10:1; 11:2). Many of those predictions were about clashes between these two empires (Daniel 11:10–12). Most recently, the prophecy has noted how the king of the north would assemble allies to fight against the south (Daniel 11:13–14). Among those are some of “[Daniel’s] own people,” meaning Israelites. History affirms that Antiochus III resumed attacks against Egypt after amassing a larger army. This verse continues to describe those efforts.

The angel (Daniel 10:18–21; 11:2) makes note of a “well-fortified city.” Based on how these predictions were fulfilled, this seems to be Sidon. Within a few years of successfully capturing Sidon, Antiochus III established broad control over the former territory of Israel (Daniel 11:16). That the Egyptian warriors have no strength likely refers to siegeworks, or to the fact that Antiochus’s ultimate battle against Egypt’s forces resulted in the erasure of the entire Egyptian force. After this clash—the Battle of Panium in 200 BC—Ptolemaic Egypt dwindled and lost influence in the world.

Verse 16. But he who comes against him shall do as he wills, and none shall stand before him. And he shall stand in the glorious land, with destruction in his hand.

When Daniel first received these prophecies, it was 536 BC (Daniel 10:1). What the angel tells him (Daniel 10:18–21; 11:2) is reasonably literal, referring to battles, nations, and kings using generic terms (Daniel 11:10–14). Centuries later, these predictions would be fulfilled; using the hindsight of history, we can put precise names and faces to biblical prophecy including the back-and-forth exchange of Israelite territory over the course of wars between Syria and Egypt (Daniel 11:10–14). The prior verse noted the defeat of “the forces of the south,” who were overcome after the “king of the north” returned with a larger army and more allies. This corresponds to Antiochus III, who captured the city of Sidon and established firm Syrian control over the region, rendering Egypt irrelevant.

Eventually, Antiochus turned his attention to other concerns. His dominance in the Israel-Syria region was uncontested. Yet the Roman Empire, to the west, was beginning to pose a threat. Worse, Rome had friendly relations with Egypt and its grain exporters. Antiochus married his daughter to the Egyptian king. This only delayed renewed war between the two nations (Daniel 11:17).

Some Israelites had fought with Antiochus III, likely hoping to earn independence. Instead, Antiochus subjugated the Jews so they would never serve Egypt again. However, the Jewish people did not hate him. According to Josephus the historian, Antiochus granted favors to the Jews in Israel as compensation for the injuries they had suffered in the wars that had been fought in Israel between Antiochus and Egypt’s generals (Josephus, Ant. B. XII.ch, iii). When Antiochus defeated Egypt, the Jews sided with Antiochus and welcomed him into Jerusalem.

Unfortunately, one of Antiochus III’s sons and successors was Mithradates, later known as Antiochus IV Epiphanes: one of Israel’s most infamous and hated persecutors (Daniel 8:23–25).

Verse 17. He shall set his face to come with the strength of his whole kingdom, and he shall bring terms of an agreement and perform them. He shall give him the daughter of women to destroy the kingdom, but it shall not stand or be to his advantage.

Daniel received these prophecies in 536 BC (Daniel 10:1; 11:2). The events predicted include the rise and fall of Alexander the Great (Daniel 11:3–4) and the wars fought between the kings of Syria—leaders of the Seleucid Empire—and the Ptolemy dynasty of Egypt (Daniel 11:5–12). Ultimately, Antiochus III, known as “Antiochus the Great,” assumed firm control over the lands of Judea (Daniel 11:13–16). By then, the early second century BC, the Roman Empire was a growing threat. Rather than fight on two fronts, Antiochus attempted to control Egypt through diplomacy.

To “set his face” means to come to a firm decision. As this verse predicted, Antiochus arranged the marriage of his daughter to the Egyptian king. Her name, Cleopatra, would persist in the dynasty; around 150 years later it would be given to the famous Egyptian queen associated with Marc Antony of Rome. Antiochus’s goal was probably to weaken Egyptian hostility and turn the nation in his favor, to aid some later conquest. His tactic worked, at first. Cleopatra I Syra took on great power and staved off efforts to reignite a war with the Seleucids.

This verse notes that Antiochus’s attempt would not ultimately succeed. On her death, Cleopatra I passed authority to two advisors, who soon declared war.

Verse 18. Afterward he shall turn his face to the coastlands and shall capture many of them, but a commander shall put an end to his insolence. Indeed, he shall turn his insolence back upon him.

Daniel’s writing in this section records prophecies he received in 536 BC (Daniel 10:1), during the reign of Cyrus in Persia. This set of predictions involved various wars fought over the territory of Judea after the end of the Persian Empire (Daniel 11:2–12). Eventually, the northern Seleucid Empire established clear control over Israelite territory. Rather than fighting a two-front war with Egypt and Rome, the king of Syria, Antiochus III, attempted diplomacy. He married off his daughter to the king of Egypt. He seemed to have hoped she would weaken Egyptian hostility. However, when she died, the advisors who succeeded her soon declared war (Daniel 11:13–17).

Now Daniel speaks of wars over “coastlands,” ultimately thwarted by a commander who turns the “king of the north” back. This involves some reversal of “insolence.” The Hebrew word used here is from the root herpāh, which suggests contempt and scorn. In this case, it seems to mean that the king of the north is being bold and arrogant in his attacks: he is being “insolent.” Then a commander will turn that same arrogance back on the king of the north.

History confirms this prophecy. The figure described here, the “king of the north,” is the King of Syria, Antiochus III, or “Antiochus the Great.” After his daughter’s marriage to the king of Egypt, Antiochus engaged in conquest through Asia Minor and Greece, a region famous for its coastlines. This was successful, at first. Then the Romans gained naval dominance. Ultimately, Rome sent the general Lucius Cornelius Scipio Asiaticus to drive Antiochus back. This aggressive tactic eventually forced Antiochus back across Asia Minor, where he agreed to peace terms. Those included being forced to pay restitution to Rome for his attacks. He was also obligated to leave his son, Mithradates, as a political hostage. This boy would eventually become Antiochus IV Epiphanes, infamous for his spiteful persecution of Jews (Daniel 8:23–25).

The next verse predicts what came next for Antiochus the Great: a return home shortly before his death (Daniel 11:19).

Verse 19. Then he shall turn his face back toward the fortresses of his own land, but he shall stumble and fall, and shall not be found.

History records that between 192 and 188 BC, Antiochus the Great of the Seleucid Empire pushed across Asia Minor into Greece. This advance was stalled by naval defeats and the efforts of the Roman commander Lucius Cornelius Scipio Asiaticus. Antiochus was eventually forced to cede territory gained in Asia Minor, pay restitution, and leave one of his sons as a political prisoner. Those events match the predictions recorded in 536 BC (Daniel 10:1; 11:2) as given to the prophet Daniel by an angel. Prior verses included straightforward forecasts of those events and their origins (Daniel 11:14–18).

Here, the prophet speaks about the final fate of Antiochus III, also known as Antiochus the Great; he has been labeled in these passages as the “king of the north.” Daniel says this figure will turn towards home, only to fall and disappear.

Once again, history indicates that the prediction was fulfilled. After his defeat in Asia Minor, Antiochus returned to Seleucid territory. Some months after, he was dead, assassinated by an enraged mob while plundering a temple in modern-day Iran. Antiochus III had earned his title of “Great” because of his military victories prior to the war against Rome. Had he stopped there, his reputation would have been stellar. However, his overreach and failure in Asia Minor caused further rebellions among conquered territories, and greatly reduced the power of the empire he left behind.

Verse 20. “Then shall arise in his place one who shall send an exactor of tribute for the glory of the kingdom. But within a few days he shall be broken, neither in anger nor in battle.

According to history, the events given in this section of the book of Daniel are accurate, despite being recorded several centuries in advance. Daniel received these prophecies in 536 BC (Daniel 10:1; 11:2). Much of what is predicted did not occur until the fourth, third, and second centuries BC. A prominent figure in recent verses is the “king of the north:” the king of Syria, ruler of the Seleucid Empire, Antiochus III, also known as “Antiochus the Great.” Daniel’s text outlines Antiochus’s campaigns, eventual expulsion from Asia Minor, and death (Daniel 11:14–19).

This verse refers to a successor associated with heavy taxes, who would quickly be overcome by something other than battle or an outburst. This corresponds to the fate of Antiochus III’s initial heir, his son Seleucus IV Philopator. Seleucus drastically increased taxes to pay his father’s fine for the invasion of Asia Minor and Greece. He also arranged for his brother, Mithradates, to be brought back from Roman political custody in exchange for his own son. His reign was brief—though not incredibly so—and uneventful. He was eventually assassinated via poison by one of his political officials.

This led to Mithradates taking the throne, at which time he took the name Antiochus IV Epiphanes. He would become infamous for his horrific persecution of the Jewish people (Daniel 8:23–25). Daniel’s next segment of prophecy focuses on the career of this historical villain, whose life foreshadows events associated with the end times.

Verse 21. In his place shall arise a contemptible person to whom royal majesty has not been given. He shall come in without warning and obtain the kingdom by flatteries.

Daniel’s last series of predictions were delivered in 536 BC (Daniel 10:1). Compared to other Old Testament prophecies, these have less symbolic depictions yet are still not overly detailed. Nations and rulers are described, but not named. Several centuries after Daniel, clashes between the Seleucid Empire and Ptolemaic Egypt fit the descriptions he was given (Daniel 11:5–19). A major figure in those predictions was the Seleucid ruler Antiochus III, known as “Antiochus the Great.” The prior verse briefly mentioned his first heir, Seleucus IV Philopator, remembered for exorbitant taxes and being poisoned by an advisor (Daniel 11:20).

Here, the prophecy comes to one of Scripture’s most infamous historical figures. This oppressor’s illegitimate rise to power was predicted by this verse. As part of peace terms with Rome, a son of Antiochus the Great was taken to Rome as an assurance of peace. The unlucky son was named Mithradates. When Seleucus IV became king, he was obligated to send his own son to Rome; in exchange, Mithradates, Seleucus’s brother, was returned. When Seleucus IV was assassinated, Mithradates took power illegally, using political intrigue and conspirators.

In proclaiming himself king, Mithradates took the name Antiochus IV Epiphanes. He is described here as “contemptible;” he certainly earned that criticism by his persecution of the Jewish people. Epiphanes was not well-respected by his own people, either. While his self-chosen name means “The Glorious,” or even “God Manifest,” he was often referred to as “Epimanes,” which means “insane.” His terrible abuse of Jerusalem and Israel are often interpreted to foreshadow the Antichrist of the end times.

Context Summary
Daniel 11:21–35 continues from a series of prophecies about many rulers over many decades. In contrast, this segment’s predictions focus on a single ruler and his hateful actions against Egypt and Israel. History knows this figure as Antiochus IV Epiphanes: one of the Jewish people’s most vicious and hated persecutors.

Verse 22. Armies shall be utterly swept away before him and broken, even the prince of the covenant.

This part of a prophecy given to Daniel in 536 BC (Daniel 10:1) concerns an infamous figure from the late second century BC: Antiochus IV Epiphanes. The previous verse hinted at his conniving, illegitimate rise to power (Daniel 11:21). Here, it predicts his early military victories. Many of these were related to his abnormal takeover, assisted by relatives and bordering kings with whom he was friendly. These were also aided by his clever diplomacy towards Rome, who was engaged in another war in Thessaly and Macedon. By avoiding conflict with the Roman Empire, Antiochus was able to focus his attention elsewhere.

Among his notable triumphs was Antiochus’s thorough defeat of Egypt in 170 BC. With advance notice that Egypt planned to invade and retake Judea, Antiochus assembled a large army and staged them at his own border. As soon as the Egyptian army left the safety of their city, Pelusium, the Seleucids attacked. Antiochus’s forces were victorious, capturing the city. This gave them free access to Egyptian territory. The army pressed their advantage, overrunning the nation and even taking prisoner the Egyptian king, Ptolemy VI Philometor. Egypt was reduced to a “dummy state:” a nation subject to the commands of another. That event appears to factor into later parts of this passage (Daniel 11:24–25).

This verse also mentions some action Antiochus would take against “the prince of the covenant.” Opinions vary concerning the identity of this person. Even with the benefit of historical hindsight, the answer is not entirely clear. One option is the Jewish high priest, Onias III. Ancient records vary in their claims about what happened to Onias III and to what extent Antiochus IV Epiphanes was involved. Under this interpretation, the high priest was the “prince” of Israel’s religious relationship to God: the old covenant. Not all scholars accept this option, however. One common alternative is that this verse is general, implying all of Antiochus’s conquests and victories, against both secular and religious leaders.

Verse 23. And from the time that an alliance is made with him he shall act deceitfully, and he shall become strong with a small people.

Historians are unsure which specific agreement, if any, was predicted by this part of Daniel’s prophecy (Daniel 10:1). This passage, recorded in the mid-sixth century BC, points to the life of Antiochus IV Epiphanes in the second century BC. It may refer to Antiochus’s agreement with Egypt, which he had defeated early in his rule and made into a puppet state. Antiochus IV Epiphanes was known for his lavish spending and favoritism. The reference to “deceit” here may suggest the kind of back-door political corruption Antiochus’s habits would have created.

Antiochus IV Epiphanes is remembered as one of the Jewish people’s most infamous persecutors. During his rule, he prohibited Jewish worship practices and spitefully defiled the temple in Jerusalem. Commentators often see predictions about him as foreshadowing of the end times figure known as the Antichrist.

Verse 24. Without warning he shall come into the richest parts of the province, and he shall do what neither his fathers nor his fathers ‘ fathers have done, scattering among them plunder, spoil, and goods. He shall devise plans against strongholds, but only for a time.

This part of Daniel’s prophecy (Daniel 10:1) involves a figure history now identifies as Antiochus IV Epiphanes (Daniel 11:21–23). This infamous figure gained his throne by illegitimate means and quickly became a hated enemy of Israel. Part of Antiochus’s political strategy involved bribes and corruption of key figures. Some of the money for this grift came from taxes, some from looting conquered territories.

Because this segment is both prophetic and written in ancient Hebrew, commentators differ on precisely what is being predicted. Some link this verse to Antiochus IV Epiphanes’s subjugation of Egypt. The Nile delta area was fertile and wealthy, and prior wars between Ptolemaic Egypt and the Seleucid Empire had not reached so far south. Under this interpretation, some believe the reference to “plunder, spoil, and goods” should imply being collected from a wide region, rather than being distributed.

Other interpreters see Antiochus’s general pattern of political maneuvering, surprising early success, and eventual end. Antiochus’s persecution of the Jewish people sparked a major revolt, much of which is recorded in non-biblical texts such as Maccabees.

Verse 25. And he shall stir up his power and his heart against the king of the south with a great army. And the king of the south shall wage war with an exceedingly great and mighty army, but he shall not stand, for plots shall be devised against him.

During the reign of Antiochus IV Epiphanes in the 2nd century BC, his Seleucid Empire defeated Ptolemaic Egypt in a series of conflicts. Among these was a counterattack near the city of Pelusium which ambushed an incoming Egyptian army (Daniel 11:21–24). That resulted in the Seleucid Empire effectively controlling Egypt. Some scholars view aspects of Daniel’s prophecy (Daniel 10:1) as predictions of those early battles. While these prophecies are less poetic than many in the Bible, they are not overly specific. History helps us fill in gaps in our understanding.

Throughout this series of prophecies, references to the “south” have pointed to the nation of Egypt (Daniel 11:11–19). The “north” is the Seleucid Empire, also referred to as Syria. Many of the Egyptian leaders of this era carried the name Ptolemy, while the Seleucid rulers passed down the name Antiochus.

As Antiochus continued to thrash Egyptian armies, using his “great army,” he was aided by political intrigue in the Egyptian ruling classes. This would correspond with the “plots” mentioned here. The following verse will refer to close associates of the Egyptian ruler participating in his downfall (Daniel 11:26).

Verse 26. Even those who eat his food shall break him. His army shall be swept away, and many shall fall down slain.

Daniel is recording a series of predictions which he received in the year 536 BC (Daniel 10:1). Many of these involve two nations who would battle for control over Judea centuries later. The “north” in these metaphors refers to the Seleucid Empire, also referred to as Syria, ruled by the Antiochus line. The “south” is Egypt under the dynasty of Ptolemy. In a series of wars, these two nations exchanged control of territory which is now the nation of Israel (Daniel 11:6–10). Eventually, this led to the rule of Antiochus IV Epiphanes (Daniel 11:21–25).

Antiochus’s engagements with Egypt were successful, in part, because of Egypt’s political weaknesses. History records that Antiochus’s armies approached the Egyptian city of Alexandria. Rather than fight for Egypt’s ruler at that time, Ptolemy VI Philometor, Alexandria swore allegiance to his brother, Ptolemy VIII Physcon. False promises were made between various rulers, none of which resulted in lasting peace. Syrian bribes seem to have helped Antiochus, but he eventually left Egypt with the rival brother kings still in place.

Some commentators suggest that the entire segment related to Antiochus IV Epiphanes (Daniel 11:21–28) combines the various events of his campaigns against Egypt. Others separate the prophecies into chronological pieces, with each implying different phases of the conflict.

Verse 27. And as for the two kings, their hearts shall be bent on doing evil. They shall speak lies at the same table, but to no avail, for the end is yet to be at the time appointed.

During the second century BC, two dynasties and their respective kingdoms battled over the territory of Judea. In the north was the Seleucid Empire, whose rulers often used the name Antiochus. In the south was Egypt, whose kings were descended from Ptolemy. Centuries earlier, a prophecy recorded by the prophet Daniel predicted various events in those conflicts (Daniel 10:1; 11:2).

Some parts of the prophecy link clearly with historical events. Others seem more general. Commentators vary on exactly how to interpret details of these verses. However, they correlate with the death of Alexander the Great (Daniel 11:3–4) and the rivalries which came from his divided territory (Daniel 11:5–20). An important figure in these predictions is Antiochus IV Epiphanes (Daniel 11:21–26).

Sitting together at a table was an ancient sign of friendship, cordiality, and peace. Psalm 41:9 mentions this tradition as a symbol of friendship. This also foreshadowed Judas’s betrayal of Jesus at the Last Supper. The two men named in this part of Daniel’s prophecy acted like friends, but they lied to each other. Each had concern only for his own selfish purposes. Apparently, Ptolemy promised to keep the peace with Antiochus, but lied. Antiochus pledged peace with Ptolemy, but secretly he wanted to take possession of Egypt through deception. The intentions of both men failed. This verse alludes to the insincere negotiations between Antiochus and rival leaders in Egypt. Antiochus was able to press deep into Egyptian territory, but ultimately left the nation with two squabbling brothers still in place.

Verse 28. And he shall return to his land with great wealth, but his heart shall be set against the holy covenant. And he shall work his will and return to his own land.

In 536 BC, the prophet Daniel recorded predictions about what would happen in the Judean territory. Those have been proven true by history. Among the events noted is the rise and fall of Alexander the Great (Daniel 11:3), the division of his territory (Daniel 11:4), and the rivalry between Ptolemaic Egypt and the Seleucid Empire (Daniel 11:5–20). This passage also introduces one of Jewish history’s most infamous enemies, Antiochus IV Epiphanes (Daniel 11:21–27).

This verse alludes to Antiochus’s successful return from a campaign against Egypt. It also makes note of wealth and antagonism to “the holy covenant,” presumably meaning the Old Testament laws given to Israel by God. According to history, Antiochus IV Epiphanes entered the Jewish temple—which, as a Gentile, was forbidden—and took money from the treasury. What had been Jewish indifference to Seleucid rule became hostile. This would lead to a series of reprisals ultimately leading to persecution and atrocities in Jerusalem (Daniel 11:29–33).

Verse 29. “At the time appointed he shall return and come into the south, but it shall not be this time as it was before.

These events are part of a prophecy recorded in 536 BC by Daniel (Daniel 10:1). Though many of the events are tragic, they are not presented as chaotic. Rather, God is always aware and, ultimately, in control. Recent verses introduced the infamous Antiochus IV Epiphanes (Daniel 11:21–28). Here, his return to make war on Egypt is credited to God’s “appointed” timing.

In prior conflicts, Antiochus and his Seleucid Empire could make aggressive movements against Egypt without worrying about Egypt’s trade partner, the Roman Empire. For a time, Rome was preoccupied with Macedonia. Antiochus defeated Egypt in several conflicts, reducing the nation to a puppet state. Yet he did not have the resources to occupy and absorb all of Egypt. Shortly after a victory and a stop at Jerusalem to raid the temple treasury (Daniel 11:25–28), Antiochus planned another assault on Egypt.

As noted here, this attempt was not successful. History again confirms Daniel’s words. As they entered Egypt, a Roman delegation met Antiochus’s forces. This would result in a humiliating return and a vengeful attack on the temple in Jerusalem (Daniel 11:30–33).

Verse 30. For ships of Kittim shall come against him, and he shall be afraid and withdraw, and shall turn back and be enraged and take action against the holy covenant. He shall turn back and pay attention to those who forsake the holy covenant.

Among the Jewish history’s most hated enemies is Antiochus IV Epiphanes. This passage is part of Daniel’s recorded prophecy (Daniel 10:1) which foretold the rise of this dark figure. History confirms these predictions and allows us to explain them in greater detail. Recently, Daniel has noted Antiochus’s return from a successful campaign in Egypt, after which he raided the Jewish temple in Jerusalem (Daniel 11:25–28). This moment in history is seen as one of the initial insults which sparked a chain of terrible violence.

The prior verse (Daniel 11:29) noted that Antiochus would once again move against Egypt, under the sovereign timing of God. This time, however, the trip would not end in victory. To that point, Antiochus IV Epiphanes had been able to focus his efforts on Egypt because the ever-growing Roman Empire was engaged in a war with Macedonia. Even though Rome traded with Egypt for grain, they could not spare armies to defend an ally across the Mediterranean Sea. As Antiochus prepared to march on Egypt once again, Rome defeated Macedonia.

When Antiochus moved into Egypt in 168 BC, a Roman delegation met them. The Roman emissary insisted that Antiochus take his forces out of Egypt and away from Cyprus, the large island north of Egypt. This area was called Kittim by the Hebrew people (Genesis 10:4–5; Numbers 24:24). Rome’s ultimatum was posed as an all-or-nothing, immediate choice. Antiochus was forced to either agree to a retreat, or face war with a much more powerful enemy. In a rage, Antiochus agreed and returned his forces to their home territory.

At that time, unrest was rising in Israel, particularly in and around Jerusalem. Antiochus turned his attention to crushing this rebellion. Among his more infamous acts were forbidding Jewish religious practices, desecrating the temple with pagan rituals and the blood of unclean animals, and the slaughter of tens of thousands of Israelites. The crassest of these assaults involved replacing the altar of God with an altar to Zeus, on which a pig (Leviticus 11:7–8) was sacrificed. This is connected to the phrase “abomination of desolation” (Daniel 8:13; 11:31; 12:11; Matthew 24:15). Epiphanes’s actions also foreshadow a noted figure from the end times: the Antichrist.

Verse 31. Forces from him shall appear and profane the temple and fortress, and shall take away the regular burnt offering. And they shall set up the abomination that makes desolate.

This passage records predictions given to Daniel in the year 536 BC (Daniel 10:1). Included are the atrocities of Antiochus IV Epiphanes in the second century BC (Daniel 11:21–29). In response to Jewish unrest, Antiochus brought brutal persecution and death (Daniel 11:30). He outlawed many important religious practices. Among these were dietary laws, ritual sacrifice, observing of the Sabbath, and circumcision. Antiochus’s troops—his “forces”—slaughtered tens of thousands of Jews. Those who agreed to abandon the Lord to worship idols were spared (Daniel 11:32).

Perhaps the most spiteful act commanded by Antiochus is identified as “the abomination that makes desolate,” or “the abomination of desolation.” This is mentioned elsewhere in Daniel’s visions (Daniel 8:13; 12:11). In 167 BC, Antiochus replaced the altar of God in the temple (Exodus 40:6) with one dedicated to Zeus. There, he sacrificed a pig (Leviticus 11:7–8). This was a calculated act, meant to be as profane and offensive as possible under Old Testament law.

Bible scholars suggest that Antiochus IV Epiphanes’s actions were only a partial fulfillment of Daniel’s prophecy. Antiochus’s example appears to foreshadow another infamous biblical figure: the Antichrist of the end times. Jesus spoke about this very prophecy (Matthew 24:15), but He was looking to the future, even two centuries after Antiochus’s death. This seems to correspond to a restoration of temple worship in the end times (Daniel 12:11), followed by a world dictator demanding worship (Revelation 13:14–15).

Verse 32. He shall seduce with flattery those who violate the covenant, but the people who know their God shall stand firm and take action.

In 167 BC, Antiochus IV Epiphanes brutally persecuted the Jewish people in and around Jerusalem. He outlawed crucial religious practices and massacred tens of thousands, including women and children. Those acts were predicted centuries before, in a message recorded by the prophet Daniel (Daniel 10:1). Recent verses in Daniel’s prophecy correspond to Antiochus’s horrific actions (Daniel 11:31).

One infamous act was as deliberately spiteful, offensive, and blasphemous as possible. Antiochus replaced the altar of burnt offering in the temple (Exodus 40:6) with one dedicated to the Greek god Zeus (Exodus 20:3; 34:14). On this altar he sacrificed a pig (Leviticus 11:7–8). This is referred to as “the abomination that makes desolate” or “the abomination of desolation” (Daniel 8:13; 11:31; 12:11). Jesus would mention this prophecy (Matthew 24:15), indicating that would also apply at some point after His earthly ministry. Commentators generally believe the prophecy, and Antiochus’s foreshadowing, point to a similar even in the end times at the hands of the so-called “Antichrist” (Revelation 13:14–15).

Antiochus offered safety to those who openly embraced pagan idols and rejected the God of the Hebrew Scriptures. This included his use of bribes for those in leadership positions. The Hebrew term translated “flattery” here does not necessarily mean overly complimentary words. It also includes the idea of something that pleases a person or makes their situation seem better. A similar word is used in verse 34 about those who fight on the “good” side for insincere reasons. Many obeyed Antiochus as a path of least resistance; they agreed to “violate the covenant” handed down from Moses.

Others not only resisted, but they also fought back. Attempts to force people around Jerusalem to sacrifice unclean animals on pagan altars led to an all-out revolt and guerilla warfare campaign. A few years after the desecration of the temple, Jewish forces were able to retake the temple, cleanse it, and begin offering sacrifices once again. Those events inspired the Jewish holiday of Hanukkah.

Verse 33. And the wise among the people shall make many understand, though for some days they shall stumble by sword and flame, by captivity and plunder.

Daniel’s prophecy looks centuries ahead of his own life (Daniel 10:1) to the atrocities of Antiochus IV Epiphanes. Recent verses predicted events which history has confirmed. In the second century BC, Antiochus brutally persecuted faithful Jews, outlawing virtually every aspect of their faith. In an act of incredible spite, he built an altar to Zeus over the true altar in the temple of Jerusalem and used it to sacrifice unclean animals such as pigs. This “abomination that makes desolate” (Daniel 8:13; 11:31; 12:11) also served to foreshadow the end-times actions of the Antichrist (Revelation 13:14–15). Jesus used the prophecy from Daniel in this way (Matthew 24:15; Mark 13:14; Luke 21:20–21).

In this context, to “stumble” means to experience death or extraordinary suffering. Those who obeyed Antiochus’s prohibitions of Judaism were spared from harm. Jews who “wisely” (Proverbs 1:7; Daniel 11:35) remained faithful to God experienced heinous violence. This included being force-fed unclean foods, torture, being sold as foreign slaves, and brutal death.

As is often the case, this attempt to stamp out worship of the One True God backfired. Antiochus’s actions inspired a full-fledged guerilla war: the Maccabean Revolt. The outcome of that conflict became the basis for the Jewish celebration known as Hanukkah. The various groups who resisted Antiochus’s demands eventually became groups who interacted with Jesus, such as the Pharisees and Essenes.

Verse 34. When they stumble, they shall receive a little help. And many shall join themselves to them with flattery,

In this part of a prophecy recorded by Daniel (Daniel 10:1), we see predictions fulfilled in the terrible persecution applied by Seleucid Emperor Antiochus IV Epiphanes. In the second century BC, he brutalized the people in and around Jerusalem. Included in his assault was a depraved, blasphemous violation of the temple and the altar of sacrifice (Daniel 11:30–32). Those who defied his prohibitions on Judaism suffered terribly, and tens of thousands were slaughtered (Daniel 11:33). This fate is referred to here as “stumbling.”

Here, Daniel speaks of these suffering but faithful Israelites receiving assistance. Antiochus’s outrageous assault on their faith led some Jewish people to resist. In a crucial event, Seleucid soldiers attempted to force a rural priest to sacrifice an unclean animal to a pagan God. The priest, Mattathais, defied the order. When another villager stepped forward to follow the command, Mattathais killed him and the crowd turned on the soldiers. This otherwise-minor incident escalated into a full-scale uprising now known as the Maccabean Revolt. The outcome of this resistance to Antiochus forms the basis for the modern celebration of Hanukkah.

As this verse predicted, however, not everyone associated with the revolt was motived by faith in God. Some are motivated by “flattery,” which in this context means something self-serving or beneficial. Those who joined the movement with impure motives lacked God’s help or a genuine prophet to inspire and guide them. What started out well deteriorated over time. Over the next century or so, the Roman Empire expanded and took control of Judea in 63 BC.

Verse 35. and some of the wise shall stumble, so that they may be refined, purified, and made white, until the time of the end, for it still awaits the appointed time.

Recent verses in this passage were recorded by the prophet Daniel (Daniel 10:1) as predictions of what is now known as the Maccabean Revolt. This occurred in response to terrible persecution under Seleucid ruler Antiochus IV Epiphanes (Daniel 11:21–34). Written in 536 BC, Daniel’s prophecy has so far covered events up to the mid-second century BC. This verse serves as something of a pivot point. What comes after seems to refer to events still in the future, even today: the end times.

During the persecution of Antiochus, the faithful Jewish people suffered atrocities and the attempted erasure of their faith. In this context, those who “stumble” are those who fall into such suffering or death. Those who avoided trouble, by compromising faith in God, were not among those “wise” (Proverbs 1:7) ones who preferred loyalty to the Lord. The suffering of these committed Israelites acted like the fire of a jeweler’s furnace: driving away what was impure to leave only what was precious.

Earlier, Daniel had been told that his people’s misery would only last a short time (Daniel 8:14). Some interpret that reference to “2,300 evenings and mornings” to mean the roughly six years of Antiochus’s oppression of Israel prior to his death. Others see it as a combination, referring to daily sacrifices, implying 1,150 days, or about three years. As Antiochus first came to Jerusalem in 170 BC, the temple was defiled in 167 BC, and Antiochus died in 164 BC, either interpretation has support from history.

While referring to the events of the second century BC, this verse also serves to transition into a discussion of the far future. Many commentators view the reign of Antiochus IV Epiphanes as a preview, foreshadowing the figure known as the Antichrist. Some of Jesus’ words in the New Testament suggest a time of “tribulation” where a global dictator will put faithful believers under persecution (Matthew 24—25). As part of that prediction, Jesus looked back at Daniel’s prophecy (Matthew 24:15) as a prediction of an additional series of events.

The next part of Daniel’s writing appears to focus narrowly on what will happen in the last days before the final judgment. The subject abruptly switches to a “king” and his defiance against God.

Verse 36. “And the king shall do as he wills. He shall exalt himself and magnify himself above every god, and shall speak astonishing things against the God of gods. He shall prosper till the indignation is accomplished; for what is decreed shall be done.

Prior segments of Daniel’s prophecy (Daniel 10:1) associate well with historical events in Judea between the fourth and second centuries BC. From his perspective, everything being predicted was in the future. In the modern era, we see those fulfillments in the past. Starting here, however, the prophecy appears to shift to an even later stage. Some of what Daniel wrote implied dual fulfillment: an initial, partial realization that foreshadows complete fulfillment later. Much of the prior passage referred to Antiochus IV Epiphanes, whose reign of terror previews the end times figure known as the Antichrist.

In this segment, Daniel abruptly mentions a “king” who brazenly defies God, apparently including words of blasphemy. Opinions vary about the identity of this end-times “king.” Like Cyrus (Daniel 8:4), Alexander the Great (Daniel 11:3), and Antiochus the Great (Daniel 11:16), this figure is marked by his self-centered will: he does what he wants. Later verses will note that this king is attacked “at the time of the end” (Daniel 11:40), suggesting that this phase of prophecy involves the very last days.

Because this king makes much of himself, he resembles the little horn of Daniel’s earlier vision (Daniel 8:9–11), whose depictions also suggest Antiochus. Because he blasphemes, the king resembles the little horn of another prophecy (Daniel 7:25) and the first beast of John’s end-times visions (Revelation 13:1, 5). Those who hold this view believe the king mentioned here may be the “Antichrist” of the end times.

It is important to note that Scripture never directly attaches the name “Antichrist” to anyone. Some Bible teachers prefer to apply the title “the Antichrist” to the false prophet: the second beast of Revelation chapter 13. The description of the king that Daniel gives here could be applied to either the first (Revelation 13:1, 5) or second (Revelation 13:11–17) beast of Revelation.

Context Summary
Daniel 11:36–45 is part of a prophecy given to Daniel; everything he was told was to occur after his own life. Viewed from the modern perspective, most of the predictions have been fulfilled in our past. In this passage, that viewpoint shifts to the future. In the last days before the final judgment, a time of tribulation, a notable figure will honor some kind of military god. He will be attacked by armies from the north, but the leader of those armies will hastily retreat to a location between the Mediterranean Sea and Israel, where he will perish.

Verse 37. He shall pay no attention to the gods of his fathers, or to the one beloved by women. He shall not pay attention to any other god, for he shall magnify himself above all.

This continues a segment of Daniel’s prophecy (Daniel 10:1) which appears yet to be fulfilled. The key figure is a “king” noted for self-glorification and blasphemy (Daniel 11:36). In this verse, the king is said to ignore every god, placing himself above everyone and everything else.

Scholars disagree as to whether this gives a clue to the identity of this end-times ruler. The Hebrew expression used here closely resembles other expressions referring to the God of Abraham, Isaac, and Jacob (Exodus 3:15; 2 Kings 21:22; 1 Chronicles 29:20; 2 Chronicles 7:22; 11:16; 13:12, 18). Some interpreters believe this means this king will be of Jewish descent. Under that explanation, the reference to someone “beloved by women” might imply how Jewish mothers hoped to carry the Messiah. Most English translations use the word “gods” here, which seems a strange thing to connect with the patriarchs who worshipped the One True God. The Hebrew root word used here, however, is ‘elōhim, a plural word that is also translated as “God” depending on context.

Others, however, identify this figure as the same predicted by the “little horn” of an earlier prophecy (Daniel 7:8). It is also possible that the reference to women and affection signifies someone with no romantic interest at all. Or a man indifferent to other people. More important than his lineage or exact titles are this figure’s actions.

Verse 38. He shall honor the god of fortresses instead of these. A god whom his fathers did not know he shall honor with gold and silver, with precious stones and costly gifts.

The king mentioned earlier in this section of prophecy is arrogant, to the point of outrageous blasphemy and self-glorification (Daniel 11:36–37). This is part of Daniel’s prophetic view of the end times, a record which began in chapter 10. As with many references to yet-unfulfilled prophecy, interpreters differ on the identity of this person. Some associate this figure with the first “beast” of Revelation (Revelation 13:1–4). Others think this is the second “beast” (Revelation 13:11–17).

In the book of Revelation, the two “beasts” take world control over political and religious concerns, respectively. In common use, the title “Antichrist” is usually associated with government control and political power. Those are the domain of the first beast (Revelation 13:1–4). However, the New Testament only uses the concept of “antichrist” in reference to apostasy and spiritual rebellion. Since the second beast’s actions are more closely tied to worship and religion, the title “Antichrist” may apply more appropriately to him. In either case, Daniel’s vision predicts the global leadership which will persecute believers in the last days before God’s final judgments.

This verse mentions the predicted ruler giving respect to a “god of fortresses” by offering enormous wealth. This may imply this king relies on military power. If this figure is the second beast, it may mean receiving protection in return for worship and service. If this is the first beast, it may imply a heavy emphasis on force and violence to maintain control.

Verse 39. He shall deal with the strongest fortresses with the help of a foreign god. Those who acknowledge him he shall load with honor. He shall make them rulers over many and shall divide the land for a price.

Recently, Daniel introduced a “king” with a strong will and a blasphemous level of arrogance (Daniel 11:36–37). Commentators usually identify this as one of the two “beasts” of the book of Revelation. In that text, one beast arises to take political control (Revelation 13:1–4), the other to rule over religion (Revelation 13:11–17). Many end-times interpretations label the first beast “the Antichrist” and the second “the false prophet.”

The king Daniel speaks of now will find success against powerful enemies with the help of a foreign god. This may be the same idol mentioned in the prior verse. Or it may allude to another powerful world figure. The Hebrew wording of this verse is slightly obscure. Some translations suggest the king is attacking these fortresses; others that he is “taking action” or “dealing” with them somehow. Since the prior verse referred to a “god of fortresses,” it seems likely the “foreign god” and “the god of fortresses” are one and the same.

In a prior prophecy, Daniel mentioned an obscure “he” who would make a covenant (Daniel 9:27). Many interpreters believe this is a peace treaty with Israel arranged by the Antichrist. The king mentioned in this more recent passage might be this very figure. Under an alternative view, the king noted in this verse is the false prophet, and the “foreign god” is the first beast. Some combination of these figures will come to dominate the world through force as well as spiritual deception. They will re-divide the earth according to their corrupt schemes.

Verse 40. “At the time of the end, the king of the south shall attack him, but the king of the north shall rush upon him like a whirlwind, with chariots and horsemen, and with many ships. And he shall come into countries and shall overflow and pass through.

An extensive prophecy (Daniel 10:1) was given to Daniel in 536 BC. While all the events predicted in this chapter were in the future to Daniel, most occurred between the fourth and second centuries BC. However, Daniel’s predictions seemed to pivot in Daniel 11:36; the events after this point do not appear to have occurred yet. This verse uses the phrase “the time of the end” which suggests the very last days before God’s final judgment. Most interpreters believe this part of Scripture is depicting events yet in our future: during the “end times.” Some suggest that the emphasis on “the end” means the later phase of that part of history.

In this segment, Daniel describes some type of ruler noted for arrogance and bribery, who divides earth with the help of another powerful being (Daniel 11:37–39). The exact identity of this figure is unclear, but other prophetic passages in the Old Testament provide insight into the events being described.

In earlier verses, the concepts of “north” and “south” were applied to the Seleucid and Egyptian Empires. The nation of Egypt still exists, as of this writing, and so might be the one to attack at some point in the end times. However, an upcoming verse will explicitly mention Egypt (Daniel 11:42), so it might not be the nation at issue in this verse.

As of today, the Seleucid Empire no longer exists. Many interpreters believe the prediction written here corresponds to some other nation. Among the most common suggestions is Russia. That would correspond to Russia’s global influence and ability to attract allies. The book of Ezekiel implies an attack from the north featuring a large coalition of enemies (Ezekiel 38:4, 11–15). This would correspond to this verse and its suggestion of a large, powerful force. Joel chapter 2 also depicts a powerful invading army (Joel 2:2) coming from the north (Joel 2:20).

Verse 41. He shall come into the glorious land. And tens of thousands shall fall, but these shall be delivered out of his hand: Edom and Moab and the main part of the Ammonites.

Daniel has been describing a figure who will arise in the very end times before God’s final judgment (Daniel 11:36–39). That figure will be attacked from the south and north (Daniel 11:40). Many Bible interpreters believe this corresponds to Ezekiel’s prophecy of a large coalition from the north launching itself at Israel (Ezekiel 38:4, 11–15). Similar descriptions are found in the book of Joel (Joel 2:2, 20). Israel would be attacked, in this case, because of its treaty (Daniel 9:27) with this king’s allies.

“The glorious land” is Israel. The leader of invading northern armies will bring widespread death and mayhem. However, some will be spared. It’s unclear if the description of those “delivered” is a reference to people groups or to territories.

The groups mentioned here were historic and bitter enemies of Israel. The Ammonites and Moabites (Genesis 19:36–38) were hostile toward Israel during Israel’s trek through the wilderness (Deuteronomy 23:3–4). The king of Moab once enlisted Ammonites and Amalekites to battle Israel (Judges 3:12–13). Second Samuel 10 reports an occasion when the Ammonites hired a Syrian army to battle the forces of King David. When Nehemiah and his workers were rebuilding Jerusalem’s walls, they were opposed by hostile Gentile neighbors, including Tobiah the Ammonite (Nehemiah 4:3). As those people groups no longer hold territory, this part of Daniel’s text may prophesy that those living in or around Israel who join with the northern forces will be accepted.

An alternative view is that these are references to geography, not ethnicity or culture. That would suggest that the northern invaders are selective in their attack. As of this writing, the modern nation of Israel does not include territories historically associated with Ammon, Moab, and Edom. Those are part of other nations; this prophecy may be noting that this is an attack on Israel, not neighbor states, or that those territories will ally with the north in this attack.

Verse 42. He shall stretch out his hand against the countries, and the land of Egypt shall not escape.

In this section of prophecy, Daniel seems to predict an attack on Israel from both the south and the north (Daniel 11:40–41). Based on the suggestion of a large army, and details from prophets such as Ezekiel and Joel, the northern forces appear to be a collection from many nations. In this chapter, “the south” has usually been a reference to Egypt. However, Egypt is mentioned very directly here, so it may or may not be the kingdom which attacked in the prior verses.

It’s possible that this describes a broken alliance or competing invasions. Perhaps Egypt—or some other southern nation—will attempt to attack Israel before the north can, but the north invades anyway. Perhaps they will be part of a planned attack, only to be betrayed afterwards by the northern coalition. Isaiah 19:4 predicts the eventual fall of Egypt to an aggressor.

A large, confederated group moving from north to south could coerce nations to surrender and add their military to their own. Ezekiel 38:5–6 lists countries that fight alongside the northern invader: Persia, Put, Gomer, Beth-togarmah, and Cush. Modern interpreters typically associate these with Iran, Libya, Turkey, Armenia, and the region of Sudan and Ethiopia, respectively. Some of these are also mentioned in the following verse (Daniel 11:43). With an overwhelming force, the invader from the north will extend his might all the way to north Africa, likely by deploying his ships to that part of the Mediterranean Sea (Daniel 11:40).

Verse 43. He shall become ruler of the treasures of gold and of silver, and all the precious things of Egypt, and the Libyans and the Cushites shall follow in his train.

A figure described as a “king of the north” (Daniel 11:40) is prophesied to bring a coalition of armies through Israel and against Egypt (Daniel 11:41–42). This is part of a message given to Daniel (Daniel 10:1) regarding events in the end times just before God’s final judgment. This verse indicates this leader gaining tremendous wealth by his conquests. He either dominates or absorbs the Cushites and Libyans; Cush corresponds to the region around modern-day Sudan and Ethiopia.

Ezekiel 38:5–6 appears to parallel this prediction. In Isaiah 20:4 the Lord prophesies this event by saying, “so shall the king of Assyria lead away the Egyptian captives and the Cushite exiles, both the young and the old, naked and barefoot, with buttocks uncovered, the nakedness of Egypt.”

At what seems to be the height of his military accomplishments, something will devastate this king of the north. The next two verses describe what triggers this devastation and what comes after (Daniel 11:44–45).

Verse 44. But news from the east and the north shall alarm him, and he shall go out with great fury to destroy and devote many to destruction.

The last portion of Daniel’s prophecy (Daniel 10:1) which corresponded to historical events ended several verses ago (Daniel 11:29–35). The recent segment (Daniel 11:36–43) looks much further forward. Since these events have not yet happened, we have less information to use in interpreting them. Other prophets, such as Ezekiel and Joel, provide suggestions but no ironclad answers. Each varying interpretation creates a branch of other possibilities. As a result, the last two verses of the chapter are subject to a wide variety of possible explanations.

The “king of the north” (Daniel 11:40) will react to some threat from the north and the east. His response will be violent—or at least that is his intent. He will get as far as the region between the sea and the “glorious holy mountain,” which likely refer to the Mediterranean Sea and Zion, which is Jerusalem, only to fall (Daniel 11:45).

Some interpreters believe the new threat is the return of Jesus Christ (Revelation 19:11–15). Others picture Jewish armies supernaturally appearing to cut off the king’s armies from returning home. Yet other commentators believe this refers to armies from nations such as China massing to attack the Middle East.

Still another possibility is that this threat comes from the armies controlled by the first beast of Revelation (Revelation 13:1–4). This option is often favored because it presumes that this “king of the north” attacked Israel because of Israel’s treaty (Daniel 9:27) with second beast (Revelation 13:11–17).

Whatever persons or actions might be involved, the “king of the north” will meet defeat (Daniel 11:45).

Verse 45. And he shall pitch his palatial tents between the sea and the glorious holy mountain. Yet he shall come to his end, with none to help him.

Most of the prophecy contained in this chapter has already been fulfilled, making the identity of certain persons and nations easier. However, the appearance of an arrogant, blasphemous king (Daniel 11:36) appears to be set in what is still our future. The text leaves open many possible interpretations. All we can be sure of are the most basic concepts as explained here—definite meaning is nearly impossible to assign to these passages.

This profane ruler is connected to concepts (Daniel 11:37–39) echoed in the book of Revelation (Revelation 13:1–4, 11–17). It is this king who will be attacked by a “king of the south” and a “king of the north.” The king of the north seems especially effective, leading what appears to be a coalition of many nations (Ezekiel 38:4, 11–15; Joel 2:2, 20). At some point, a threat from the east and north causes this invader to turn around, intent on violence (Daniel 11:44).

Here, the king of the north and his army seem to meet their defeat. Some believe the threat mentioned in the prior verse is an eastern power such as China. Others see the armies of the first beast of Revelation coming to aid the second beast.

Similarly wide options exist to explain this defeat. Somewhere in Israel, between the Mediterranean Sea and some “glorious holy mountain,” this evil ruler will come to his end. Some commentators believe that Ezekiel chapter 38 contains a description of this event. In that prophecy, God intervenes with massive earthquakes. These cause the norther soldiers confusion and infighting. The Lord then rains down water, fire, hail, and sulfur, putting an end to the northern army (Ezekiel 39:4). That would explain how the king could meet his fate without any help.

The exact meaning of this prophecy is yet to be seen. In the following passage, Daniel will provide more prophetic remarks about the end times.

End of Daniel Chapter 11

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