Reader's Guidebook On Daniel 10-12

Readers Guidebook on Daniel 10-12 Loren Lineberry, 2016-17
Introduction
The Readers Guidebook on Daniel 10-12 is the final installment of studies on the book
of Daniel offered on Scribd. It is hoped that, armed with his/her English Bible, the student of
Daniel can find help in understanding some of the difficult passages in Daniel. Ideally, the Guide
is offered in the hope that, while reading the English Bible, should the reader come across
question-provoking passages, the relevant section of the Guide can provide assistance. To this
end, the Guide provides the linguistic, syntactical, and historical information relevant to the text
in the anticipation that such data will aid the reader to come to his/her own conclusions.
The Guidebook on Daniel 10-12 is geared to be used by the specialist as well as the non-
specialist. By specialist, I mean those readers with some competency in reading Biblical
Hebrew; by non-specialist, I mean those who have no ability to read Hebrew whatsoever.
The grammatical analysis deals with the major grammatical issues in each line of the
Biblical text. Where appropriate, the Guidebook offers analysis of prepositional phrases, genitive
constructions, and verbal parsing, among other matters as they arise. While the Guidebook does
not discuss every word of the text, it is hoped that those constructions that are explained will be
of help to the specialist as well as the non-specialist.
Moreover, the Guidebook offers insight into the punctuation of clauses. It is important
that the reader appreciate units of expression and thought in order to pay due diligence to the
context of words and phrases. While we admit that the Masoretic punctuation is not inspired, it is
a place to start in reading with an eye on context.
The syntactical analysis will specify how the text fits together. Special attention is given
to the relationship between clauses in the Hebrew Daniel 10-12. It is hoped that attention to
syntax will be of some help to the pulpit exposition of the text of Daniel. Other syntactical
matters that will be covered include attention to tense/aspect, where such interest would be
helpful. Finally, issues concerning the use of participles, genitives, infinitives and prepositions
will be discussed, where necessary. Again, not every construction is analyzed syntactically,
rather only those that are crucial for intelligent reading of the text are covered.
The lexical analysis presents glosses for the more important terms in the text. In this
regard, the standard lexicon of Koehler and Baumgartner is consulted. Moreover, the lexicons of
Brown, Driver, and Briggs, William Holladay, and David J.A. Clines are consulted. Finally, the
Guidebook will make available the lexical work in the New International Dictionary of Old
Testament Theology and Exegesis, The Theological Wordbook of the Old Testament, The
Theological Lexicon of the Old Testament, and the Theological Dictionary of the Old Testament.
The lexical section of the Guidebook attempts to make the most up to date information available
to the specialist as well as the non-specialist reader of Daniel.
Attention will also be given to the genre of each section of Daniel 10-12. Attending to
genre helps readers know what to expect and what not to expect from the reading of the text.
Genre also helps the expository preacher know how to bridge the gap from text to sermon.
Finally, the Hebrew text used is Biblia Hebraica Stuttgartensia; all translations are the
authors.
1
Outline of Daniel 10-12
I. Introduction to an oracle/vision [Dan 10:1]
II. An epiphany (a vision of a supernatural being) [Dan 10:2-11:1]

A. Daniels condition prior to the epiphany [Dan 10:2-3]
B. Date-place information of the epiphany [Dan 10:4]
C. Description of the supernatural being in the epiphany [Dan 10:5-6]
D. Reactions to the epiphany [Dan 10:7-9]
E. Dialogues between Daniel and a supernatural being [Dan 10:10-11:1]
1. First dialogue [Dan 10:10-17]
a. Opening address by supernatural being [Dan 10:10-14]
b. Daniels response [Dan 10:15-17]
2. Second dialogue [Dan 10:18-11:1]
a. Second address by supernatural being [Dan 10:18-19a]
b. Daniels response [Dan 10:19b]
c. Concluding remarks by the supernatural being [Dan 10:20-11:1]
III. An angelic discourse [Dan 11:2-12:4]

A. Angelic statement of motive [Dan 11:2a]
B. A prophecy concerning the rise and fall of kings [Dan 11:2b-45]
1. Persia [Dan 11:2b]
2. Greece [Dan 11:3-45]
a. Alexander the Great (336-23 BC) [Dan 11:3-4]
b. Ptolemy Soter (322-05 BC) [Dan 11:5-6]
c. Ptolemy Euergetes (247-21 BC) [Dan 11:7-9]
d. Antiochus III (222-187 BC) [Dan 11:10-19]
e. Seleucus (187-75 BC) [Dan 11:20]
f. Antiochus Epiphanes (175-64 BC) [Dan 11:21-45]
i. Ascent to power [Dan 11:21-24]
ii. Military successes [Dan 11:25-28]
iii. Persecution of covenant community [Dan 11:29-35]
iv. Political successes [Dan 11:36-39]
v. Descent from power [Dan 11:40-45]
C. Eschatological prophecy [Dan 12:1-4]
1. The prophecy [Dan 12:1-3]
2. Final admonition to Daniel [Dan 12:4]
IV. Concluding epiphany [Dan 12:5-13]

A. Daniels statement concerning another epiphany [Dan 12:5]
B. Dialogue between two heavenly beings [Dan 12:6-7]
C. Dialogue between Daniel and one of the heavenly beings [Dan 12:8-13]
1. Daniel, confused, asks for clarification [Dan 12:8]
2. Supernatural beings response [Dan 12:9-13]
a. Directive to Daniel [Dan 12:9]
b. Prophecy [Dan 12:10-11]
c. Promise [Dan 12:12]
d. Directive to Daniel [Dan 12:13]
2
Table of Contents
Introduction . 1
Outline of Daniel 10-12 ... 2
Table of contents . 3
General introduction to Daniel 10-12 .. 4-5
Dan 10:1 Introduction to an oracle/vision 5-9
Dan 10:2-3 Daniels condition prior to the epiphany ... 10-12
Dan 10:4 Date-place information of the epiphany .. 13
Dan 10:5-6 Description of the supernatural being in the epiphany . 13-21
Dan 10:7-9 Reactions to the epiphany . 22-27
Dan 10:10-11:1 Dialogue between Daniel and a supernatural being .. 27-59
Dan 11:2-12:4 An angelic discourse . 59-190
Dan 11:2a An angelic statement of motive .. 59
Dan 11:2b-45 A prophecy concerning the rise and fall of kings . 60-190
Dan 11:2b Persia . 60
Dan 11:3-45 Greece . 61-190
Dan 11:3-4 Alexander the Great . 61-62
Dan 11:5-6 Ptolemy Soter .. 63-67
Dan 11:7-9 Ptolemy Euergetes .. 68-69
Dan 11:10-19 Antiochus III 70-84
Dan 11:20 Seleucus 84-86
Dan 11:21-45 Antiochus Epiphanes ... 87-190
Dan 12:1-4 An eschatological prophecy ..190-206
Dan 12:5-13 A concluding epiphany .206-26
Dan 12:5 Daniels statement concerning another epiphany .206-08
Dan 12:6-7 Dialogue between two heavenly beings 208-15
Dan 12:8-13 Dialogue between Daniel and one of the heavenly beings ..215-26
3
General introduction to Daniel 10-12
Overview
We have argued that Daniel 9, especially Dan 9:24-27, depicts the Messianic era.1
Furthermore, the six key elements of the Messianic era in Dan 9:24 have an ongoing quality to
them, covering the whole of future time from the Messianic era onward to the end of human
history. In a very general way, then, Dan 9:24 is wholly positive, depicting the victory of the
Messiah over transgression, sin and iniquity along with His inaugurating everlasting
righteousness, confirming the prophecies and the visions concerning Him and anointing a Most
Holy [Dan 9:24]. But, there is a discordant note.
Gabriel also foretells various forms of opposition to God and the suffering of Gods
people in Dan 9:25-27. Indeed, Dan 9:25-27 forecasts the destruction of the rebuilt Jerusalem
[Dan 9:26]; the anointed one vanishes [Dan 9:26]; both desolations and wars are decreed
throughout the Messianic era [Dan 9:26]; totalitarian political-military leaders will enforce their
wills upon many [Dan 9:27]; these same leaders will attempt to disrupt both the communion
between God and His people as well as the peoples dependence on God [Dan 9:27]; indeed,
these kinds of leaders will be swift to carry out abominable practices against the interests of God
[Dan 9:27]. Eventually, God has the last say [Dan 9:27].
It seems to be this darker side of the Messianic era that Dan 10-12 takes up and expands
upon, especially during the angelic discourse in Dan 11:2-12:4. The expansion that unpacks the
worst that the worst of the tyrants can do is illustrated through the lens of Antiochus Epiphanes
[Dan 11:21-45]. As we shall argue when we get there, Antiochus Epiphanes is a prototype of the
kind of tyrant that will dish out a variety of abominable practices, seeking to oppose the interests
of God and persecute those among Gods people who do not support him.
Then, the darkness becomes even gloomier in Dan 12:1-4, which predicts a time of
suffering for the people of God that up to that moment had been unheard of [Dan 12:1]. But, this
is not the end of the story.
Finally, in Dan 12:2, we have the quintessential statement of the Messianic victory: the
promise of resurrection from the dead for those whose names had been inscribed in the book of
life [Dan 12:1]. Thus, for all intents and purposes, Daniel ends where Dan 9:24 concluded: the
victories won by the anointed one, the Messiah carry the day.
A matter of genre
Commentators on Daniel tend to be skeptical of the prophetic section in Dan 11:2-45.

John Collins writes, The correspondence between Daniels predictions, especially in chapter 11,
and the events of the Hellenistic age is most easily explained by the supposition that the
prediction was written after the fact [emphasis mine].2 Addressing the reasons behind this
skepticism is well beyond the scope of what the Guidebook seeks to accomplish; rather, we read
the prophetic section in Dan 11:2-45 as predictive prophecy, anticipating events some 400 years
in the future. The reason behind lifting out these events, especially those associated with
Antiochus Epiphanes, is that Antiochus opposition to God and the people of God is prototypical
1
See L Lineberry, Daniel 9 at www.Scribd.com.
2
John J. Collins, Daniel: A Commentary on the Book of Daniel (Minneapolis: Fortress
Press, 1993), 25.
4
of the kinds of opposition to come during the Messianic era. Antiochus will have many
successors.3
Dan 10:1 Text and translation
10:1a1 In the third year of Cyrus, king

of Persia,
10:1a2 a divine communication was revealed to
Daniel,
10:1a3 whose name was Belteshazzar;
10:1b1 now, true the divine communication,
10:1b2 but a great tribulation,
10:1b3 now he considered the divine
communication,
10:1b4 but understanding (came) to him
4
through the vision.
In a general way, Dan 10:1 introduces Dan 10-12. To begin with, we have the statement
of timing in the third year of Cyrus (537 BC); then we have the nature of the entire
communication, repeated three times in Dan 10:1 divine communication. Furthermore, we
are assured that the communication was (and is) true; we are told that the general nature of the
communication concerns great tribulation (see especially Dan 11:21-45; 12:1-4); and we are
assured that Daniel understands the divine communication through the following (Dan 10-12)
vision.
Dan 10:1a1 In the third year of Cyrus, king of Persia is a line that offers the date of
the divine communication. The year would have been 537 BC, roughly two years after Cyrus had
permitted the Jews to return to Jerusalem; in effect, the exile had been ended for two years.
Dan 10:1a2 a divine communication was revealed to Daniel is the key affirmation in
Dan 10:1. The Hebrew term translated divine communication is . The lexical gist of a
divine communication depends on context as much as anything else. Strictly speaking,
(divine communication) is simply a word.5 However, its use with a verb that signals revelation
[] permits a gloss like divine communication.6 We may assume that the entire context,
Dan 10-12, falls within the aegis of /divine communication.
3
On this point, see Joyce G. Baldwin, Daniel (Downers Grove: Inter-Varsity Press,
1978), 199-202.
4
The designations 10:1a1, 10:1a2, 10:1a3, 10:1b1 and so on respect the punctuation of
each cola within the total verse. The midpoint of the verse comes between 10:1a and 10:1b, and
is marked with an atnach in the Masoretic text.
5
Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old
Testament, 2 vols., revised by Walter Baumgartner and Johann Jakob Stamm, translated and
edited by M.E.J. Richardson (Leiden: Brill, 2001), vol. 1, 211; hereafter abbreviated KB1 (for
volume 1) and KB2 (for volume 2).
6
See Francis Brown, S.R. Driver, and Charles A. Briggs, The New Brown-Driver-Briggs-
Gesenius Hebrew and English Lexicon; reprint (Peabody: Hendrickson Publishers, 1979), 182
[hereafter abbreviated BDB]; see also Ren Pter-Contesse and John Ellington, A Handbook on
the Book of Daniel (New York: United Bible Societies, 1993), 261.
5
Was revealed [ (Niphal, perfect, 3rd, ms)] is written in the Niphal stem,
typically a passive stem. The Niphal stem of the verb signals a passive nuance, where the subject
of the utterance a divine communication is in the state of being acted upon was revealed
by some implicit but unidentified agent.7 We may reasonably infer that the unidentified agent is
Yahweh. In the Niphal, may be glossed: to be announced or to be revealed, or to be
disclosed.8 The Septuagint translator uses the verb , which may be glossed to
disclose, to reveal, or to let something become known.9
Dan10:1a3 whose name was Belteshazzar is a curious notation. The proper name is
mentioned twice in the Hebrew portion of Daniel (1:7; 10:1); it is mentioned six times in the
Aramaic portion of Daniel (Dan 2:26; 4:5-6, 15, 16; 5:12). At the very least, the name hearkens
back to the beginning of Daniels exile experience (Dan 1:7), roughly 68 years. Perhaps the
author intends to signal unity in the events in the book, linking then (605 BC; Dan 1:7) and now
(537 BC; Dan 10:1a). In all likelihood, the name, Belteshazzar, means something like protect
the life of the king.10 The fact that Daniel accepted this pagan, idolatrous, name without a
whimper of protest suggests that, even from the get-go, Daniel grasped the fact that larger issues
were at stake; he could accommodate the lesser for the sake of the greater: his part in the post-
exilic era.
Dan 10:1b1 now, true the divine communication opens the second half of Dan
10:1. The line is a verbless clause that front-loads the key term, true (). The syntax of
the opening verbless clause involves two issues. First, the function of the clause as a whole is
signaled by the disjunctive waw that opens the line. One may read this disjunctive waw as
indicating a clause that provides background information to the storyline, or simply, additional
contemporary circumstances.11
The second matter concerning the verbless clause is the syntactical function of the clause
itself. The Guidebook translates the P-S [predicate (true) subject (the divine communication)]
to reflect common English reading. This construction Predicate-Subject indicates an
independent nominal clause of classification.12 This means that the assertion covers what the
writer understands the divine communication to be like; it is characterized as true.
True () means firmness, trustworthiness or truth.13 The message that was

spoken to Daniel (Dan 10-12) could be relied upon as truthfulness. The basic meaning of
is disputed; but, many settle on to be firm, dependable, certain.14
7
On this use of the Niphal, see Bruce K. Waltke and Michael OConnor, An Introduction
to Biblical Hebrew Syntax (Winona Lake: Eisenbrauns, 1990), 23.2.2a, [hereafter abbreviated
IBHS].
8
KB1, 192, goes with is announced or is revealed; BDB, 163, opts for to be disclosed or
to be revealed.
9
Henry George Liddell, Robert Scott, A Greek-English Lexicon, revised by Henry Stuart
Jones and Roderick McKenzie (Oxford: Clarendon Press, 1968), 201; [hereafter abbreviated
LSJ].
10
KB1, 133.
11
See IBHS 39.2.3 b; J.C.L. Gibson, Davidsons Introductory Hebrew Grammar~Syntax
(Edinburgh: T & T Clark, 1994), 135, 137.
12
Francis I. Andersen, The Hebrew Verbless Clause in the Pentateuch (Nashville:
Abingdon Press, 1970), 45.
13
KB1, 68-69; BDB, 54, opts for firmness, faithfulness, truth as spoken.
6
Dan 10:1b2 but a great tribulation is a troublesome line and this translation is not the
only one possible. As translated by the Guide, the sense of the line is that the divine
communication concerns a time of great tribulation for the people of God. Another translation
suggests that the divine communication was difficult to understand.15
Again, we have another verbless clause, literally: and a tribulation () great

(). It would appear that the subject of the verbless cause is front-loaded for
emphasis: tribulation/ . The noun, , has the following ranges of meaning: (a)
army, (b) host of Yahweh, (c) war, battle, (d) assembly, group, division, (e) heavenly host, angels,
(f) celestial bodies, (g) a multitude of created things or beings, (h) hosts of the nations, (i) cultic
service, (j) a term of hard service, and (k) an epithet of Yahweh Yahweh of hosts.16 Of these
options, it seems clear that either (c) a war or battle or (j) a term of hard service best fits Dan
1:10b.
Kohler-Baumgartner translates in Dan 1:10 with tribulation in two possible

senses: great tribulation caused by war or great tribulation of the seer who suffers under the
revelation.17 CDCH opts for war, battle for Dan 1:10. BDB goes with the hard service of a
troubled life for in Dan 1:10.18 Tremper Longman avers that the root, , has two
semantic ranges: either war or cultic service.19 If we take this observation at face value, then
means war, battle per CDCH. A.S. van der Woude reads in Dan 10:1 in the
sense of toilsome service or great trouble.20 Finally, H. Ringgren reads in Dan 10:1
in the sense of great tribulation.21 All of this seems to put difficult to understand as a reading
beyond reach.
So, where does all of this leave us? It would seem that, given the semantic range of the
root, some such translation as conveys war or battle seems best; with this meaning, we might read
abstractly in the sense of tribulation brought on by some form of warfare. As far as the
commentaries go, Driver notes that refers to a period of severe hardship and trial.22
Hartman and Di Lella translate, with some reluctance, with it (the divine
communication) concerned much warfare.23 Slotki also translates with great
14
H. Wildberger, , in Ernst Jenni and Clause Westermann, The Theological
Lexicon of the Old Testament, translated by Mark Biddle, vol. I (Peabody: Hendrickson
Publishers, 1997), 136 [hereafter abbreviated TLOT I, II, or III].
15
Some English versions read the appointed time was long or words to that effect;
frankly, this translation utterly baffles me.
16
David J.A. Clines, ed., Concise Dictionary of Classical Hebrew (Sheffield: Sheffield
Phoenix Press, 2009), 373 [hereafter abbreviated CDCH].
17
KB2, 995.
18
BDB, 838.
19
Tremper Longman III, , in Willem VanGemeren, ed., The New International
Dictionary of Old Testament Theology and Exegesis (Grand Rapids: Zondervan, 2000; CD-ROM)
[hereafter abbreviated NIDOTTE].
20
A.S. van der Woude, , in TLOT II, 1042.
21
H. Ringgren, , in Theological Dictionary of the Old Testament, ed., G.J.
Botterweck, H. Ringgren, H-J Fabry (Grand Rapids: Eerdmans, 2003), vol. XII, 214 [hereafter
abbreviated TDOT with the appropriate volume number].
22
S.R. Driver, The book of Daniel (Cambridge: Cambridge University Press, 1901), 152.
23
William Foxwell Albright and David Noel Freedman, The Anchor Bible, The Book of
Daniel by Louis F. Hartman and Alexander A. Di Lella (New Haven: Yale University Press,
1977), 262.
7
warfare.24 Longman reads in the sense of a great war that is coming in the future.25
The upshot is that the divine communication concerns the trial and tribulation associated with
warfare. As we shall see, Dan 11:21-45; 12:1-4 certainly unfold trial and tribulation associated
with warfare.
Dan 10:1b3 now he considered the divine communication is the first indication of
how Daniel responded to the word: he sought to understand it. The verb translated considered
[ (Qal, perfect, 3rd, ms, sg)] is written in the perfect aspect. Generally, the perfect aspect
of a verb simply views the action of the verb as a whole. However, there are times when the
perfective aspect of some verbs indicates the beginning of some action.26 So it is here: he began
to consider the divine communication but understanding came to him through the vision.
Clearly, understanding was not attainable apart from divine help; be that as it may, Daniel did
take the initiative to understand the divine communication, then the divine help came.
Consider/ is a verb from a semantic field of terms for discernment.27 Kohler-

Baumgartner affirms that the basic meaning of consider/ is to distinguish.28 In the
Qal stem, which we have here in Dan 10:1, consider/ has the following ranges of
meaning: (a) perceive, discern, recognize, notice, (b) understand, comprehend, and (c) consider,
give heed to.29 BDB translates consider/ in Dan 1:10 with consider (with
attention).30 Terence Fretheim notes that consider/ refers to the insight that comes
from knowing.31 Michael Fox, writing on the root (), points out that the root includes
the reason, the intellectual faculty used in solving problems and deducing truths, as well as
intellect, the ability to comprehend meanings and perceive relations and causes.32 The net effect
is that Daniel expended considerable intellectual effort to comprehend the meaning of the divine
communication.
Dan 10:1b4 but understanding (came) to him through the vision is read as a
contrasting line; Daniel made a diligent effort to comprehend the meaning of the divine
communication, but understanding was provided him via a vision.
Understanding [] is the nominal form of the verb used in the previous line,
/ consider. Therefore, what applies semantically with the verb also applies to the noun.
That is, understanding [] points to the faculty of intellectual discernment and
interpretation.33 may point to either the exercise of an intellectual faculty or the
outcome of the exercise of this faculty. In this case, Daniel 10:1b4 points more toward the result,
24
Judah J. Slotki, Daniel-Ezra-Nehemiah, revised by Rabbi Ephraim Oratz and
Ravshalom Shahar (London: Soncino Press, 1993), 80.
25
Tremper Longman III, John H. Walton, Robert Hubbard, and Andrew Dearman, The
NIV Application Commentary Series, Daniel by Tremper Longman III (Grand Rapids:
Zondervan, 1999), 246.
26
Bernard Comrie, Aspect: An Introduction to the Study of Verbal Aspect and Related
Problems (Cambridge: Cambridge University Press), 19.
27
See Discernment in NIDOTTE.
28
KB1, 122.
29
CDCH, 45.
30
BDB, 106.
31
Terence Fretheim, , in NIDOTTE.
32
Michael V. Fox, Proverbs 1-9 (New York: Doubleday, 2000), 30.
33
Ibid.
8
the ability to comprehend meanings and perceive relations and causes.34 In essence,
is the understanding of a Divine message; is insightfulness and
perceptiveness into the Divine communication.
Through the vision [] is a prepositional phrase, indicating how Daniel
came to a state of understanding the divine communication. The preposition, , may be used
instrumentally;35 the means by which Daniel came to understanding was via divine aid in the
form of the vision.
Vision [] is a noun that has the following ranges of meaning: (a) appearance,
visible form, figure, countenance, (b) eye-sight, seeing, (c) sight, thing seen, spectacle,
specifically a vision.36 Kohler-Baumgartner translates vision/ with phenomenon,
appearance.37 Jackie Naud affirms that with vision/ the auditive aspect is
predominant over the visual element. It is revelation by word instead of picture. 38 H.F. Fuhs
notes that vision/ generally denotes the object seen in the vision.39
Daniel uses vision/ 10 times and in two senses: (a) of physical appearance
of either humans (Dan 1:4, 13) or of supernatural beings (Dan 8:15; 10:6, 18); and (b) of visions
that are auditory and explanatory (Dan 8:16, 26, 27; 9:23; 10:1).
Summary of Dan 10:1
The basic function of Dan 10:1 is to introduce in a summary fashion the essential thrust
of Dan 10-12. To begin with, we are told that Daniel received [] a divine communication
[], a designation that describes the whole of Dan 10-12. Furthermore, the narrator tells
us that the divine communication was true [] in the sense of trustworthy and reliable as
an expression of Yahwehs for the future, Dan 10-12. Most significantly, Daniel was informed
that the divine communication portended great tribulation [], which is certainly the case
for Gods people in Dan 11:21-45 and 12:1-4.
34
Ibid.
35
IBHS 11.2.5d; Christo H.J. van der Merwe, Jackie A. Naud and Jan H. Kroeze, A
Biblical Hebrew Reference Grammar (Sheffield: Sheffield Academic Press, 2000), 281; Paul
Joon, A Grammar of Biblical Hebrew, 2 vols., translated by T. Muraoka (Rome: Editrice
Pontificio Istituto Biblico, 1996), 133 c, [hereafter abbreviated J-M]; E. Kautzsch, ed.,
Gesenius Hebrew Grammar, revised by A.E. Cowley (Oxford: Clarendon Press, 1970), 119 o,
[hereafter abbreviated GKC]; and Ronald J. Williams, Hebrew Syntax: An Outline (Toronto:
University of Toronto Press, 1974), 243.
36
CDCH, 243.
37
KB1, 630.
38
Jackie Naud, , in NIDOTTE.
39
H.F. Fuhs, , in TDOT, vol. XIII, 239.
9
Dan 10:2-3 Text and translation
10:2a1 In those days;

10:2b1 I Daniel, had been mourning,
2
10:2b three full weeks.
10:3a1 Choice food, I did not eat,
10:3a2 and neither meat nor wine
entered my mouth,
10:3a3 nor did I anoint myself;
10:3b1 until the completion of the full
three weeks.
The reason behind this fasting and self-denial is not specifically mentioned. We may
conjecture based upon the information we have. First, in those days must be the third year of
Cyrus (Dan 10:1), or roughly 537 BC, two years after Cyrus permitted the Jews to return to
Jerusalem; this much is certain. Second, we may speculate, based on Dan 10:10-14, that Daniel
was deeply concerned for the future of his people (Dan 10:14). Perhaps Daniel had learned that it
took two years before the foundations of the Temple had been laid (Ezra 3:6-10). Crucial in this
regard is Daniels quest for understanding concerning the fate of Gods people (Dan 10:12, 14)
and the uncertainty in those days regarding the future of his people must have filled Daniel with
mourning.
Dan 10:2b1 I Daniel had been mourning is the spiritual side of the physical
manifestations of mourning in Dan 10:3. I, Daniel is significant for two reasons: the focus on
Daniel and demarcating a key point in the book of Daniel as a whole.
The syntax of the subject I Daniel in a sentence already marked for the first person
in the inflection of the verb suggests that I Daniel is the focus of the utterance. More
specifically, I Daniel highlights the exclusive role of the referent of the pronoun in an event.40
Moreover, the psychological focusing of Daniels exclusive role certainly points to his heightened
emotional state.41
Moreover, this collocation I Daniel also serves in the book as a whole to demarcate
critical points in the narrative [Daniel 8:1 (a vision in the third year of Belshazzar), 15 (his
attempt to understand the vision); 9:2 (in the first year of the reign of Darius, Daniel consults
Jeremiah); 10:2 (a Divine communication in the third year of Cyrus), 7 (Daniel alone perceives
the explanatory vision); 12:5 (final vision)]. In other words, when the reader sees I Daniel
the reader may be alert to a highly significant event in the flow of the book of Daniel as a whole.
Had been mourning ( ) features a finite verb followed by a

participle. This construction points to an aspectual value that is perfect progressive.42 The upshot
40
Van der Merwe, 253.
41
IBHS 16.3.2e.
42
Ibid., 37.7.1b.
10
of this perfect progressive aspect is to underline continuity with the past up to the present
moment.43 Daniel had been mourning and continues to do so.
Mourning () is written as a Hithpael participle. The Hithpael stem is probably

reflexive, signaling that Daniel is transformed into the state indicated by the verb mourning.44
Moreover, the aspectual value is of is probably frequentative;45 mourning had been
Daniels constant companion in those days.
Mourning () is from a semantic field of terms for lament or mourning.46 The

meaning of (mourning) in the Hithpael stem is to observe mourning rites.47 The
verb appears 19 times in the Hithpael stem in the Hebrew Bible. Usually, is used of
sorrow visibly expressed over a variety of causes: death (Genesis 37:34; 1 Samuel 6:19; 15:35;
16:1; 2 Samuel 19:2; 1 Chronicles 7:22; 2 Chronicles 35:24), impending judgment (Exodus 33:3;
Numbers 14:39), departure of a loved one (2 Samuel 13:37), the destruction of Jerusalem (Isaiah
66:10), the unfaithfulness of the exiles (Ezra 10:6), and distress over conditions in Jerusalem after
the return (Nehemiah 1:4). These references from Ezra and Nehemiah support the notion
mentioned above that Daniel might well have been deeply concerned over the ultimate fate of his
nation and countrymen.
Dan 10:3a1 Choice food, I did not eat commences the physical component in
Daniels mourning. Choice food ( ) was foregone during Daniels
period of lamentation. The noun translated food is , a term whose basic meaning is
solid food.48 In this context, probably indicates simply food, nourishment.49
The meals that Daniel seems to have enjoyed as a matter of routine were those that could
be qualified as choice (). Generally speaking, the root of this adjective
() points to that which is desirable or delightful.50 Kohler-Baumgartner translates
the adjective with delicate;51 Holladay with dainty.52 The adjective () form is
used four times in the Hebrew Bible, all in Daniel (Dan 9:23; 10:3, 11, 19). In Dan 9:23; 10:11,
19, the adjective refers to Daniel, probably alluding to the extraordinary nature of his character as
viewed from heaven. Only Dan 10:3 uses the adjective to depict an inanimate item, food. In this
case also, the quality of the food, its desirableness, is probably in view. If this is the case, then,
there may be something in Drivers suggestion that Daniel did not fast absolutely for three weeks,
but abstained from the choice food which, over the years, had become his normal fare.53
43
See Gibson, 113R2; GKC 116 r.
44
IBHS 26.2a.
45
Ibid., 26.1.2c.
46
See Lament, mourning in NIDOTTE.
47
KB1, 7; see also William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the
Old Testament (Grand Rapids: Eerdmans, 1971), 2.
48
KB1, 526.
49
Ibid.
50
CDCH, 122.
51
KB1, 326.
52
Holladay, 108.
53
Driver, Daniel, 153.
11
Dan 10:3a2 and neither meat nor wine entered my mouth continues the list of
physical deprivations Daniel endured during his three weeks of mourning for the plight of his
fellow Jews. Meat () actually has a fairly wide ranging set of meanings: (a) skin, (b)
flesh, (c) meat, food, (d) sacrificial meat, (e) flesh as part of the human body, (f) then simply the
body, (g) relatives, and (h) living flesh, often in the sense of what is transient.54
The combination of meat and wine appears elsewhere in the Hebrew Bible; they are
used to signal revelry and gaiety (Proverbs 23:20; Ecclesiastes 2:3; Isaiah 22:13). In any event,
Daniel would have been accustomed, owing to his status in government, to such food and wine
prior to his mourning.55
Wine () is a noun that identifies a staple of Daniels official diet. Clearly,

during the OT era, the consumption of wine was a given. The availability of wine was a practical
indication of Yahwehs blessing upon His people (Deuteronomy 11:14). Wine was provided by
Yahweh for the sake of its enjoyment (Psalm 104:15; Ecclesiastes 2:3; 9:7). At the same time,
Daniel chose, initially at least, to abstain from the consumption of Nebuchadnezzars wine (Dan
1:5, 8, 16). And, the abuse of wine was discouraged since such behavior lacked wisdom and
could lead to calamitous outcomes (Proverbs 20:1).
The NT era also regarded wine () as a staple of everyday living (Luke 5:37-38);
Jesus Himself seems to have recognized the cultural pervasiveness of wine (John 2:3, 9-10).
While Paul also acknowledges the abundance of wine in society, he did counsel a kind of
situational abstinence when others might be offended by the consumption of meat or wine
(Romans 14:21). At the same time, Paul could advise Timothy to use wine for medicinal
purposes (1 Timothy 5:23). As in the OT, so the NT forbids drunkenness (Ephesians 5:18).56
Dan 10:3a3 nor did I anoint myself is the final avenue of mourning that Daniel
mentions. Regarding anointing (), John Oswalt writes that one put oil on the body for
cosmetic purposes, usually after washing (Exodus 30:32; Judges 3:24; Ruth 3:3; 2 Samuel 12:20;
14:2; 2 Chronicles 28:15; Daniel 10:3). Failure to use oil in this way was associated with distress
of some sort, whether grief (2 Samuel 12:20; 14:2), mental anguish (Daniel 10:3), or deprivation
(2 Chronicles 28:15).57
Summary of Dan 10:2-3
The striking thing about Dan 10:2-3 is the abrupt mention of mourning. We are not told
by Daniel exactly what prompted this mourning; we are left to speculate. Based upon later
material, we surmise that Daniel was deeply agitated about the state of his fellow countrymen on
three counts. First, we know from Ezra that the exiles had continued in their unfaithful ways
(Ezra 10:6); second, we know from Nehemiah that rebuilding was not progressing too well
(Nehemiah 1:3-4); third, and probably most important, Dan 10:10-12 tells us that Daniel was
deeply concerned over the ultimate fate of his fellow Israelites. Altogether, the apparent lack of
movement in the time immediately after the end of the exile seems to have caused Daniel some
inner turmoil that spilled over into three weeks of mourning.
54
KB1, 164.
55
On this point, see Hartman and Di Lella, 278.
56
Among far too many conservative evangelicals, total abstinence from the consumption
of wine is encouraged in the name of faithfulness to God. While such abstinence is thoroughly
appropriate as an individual decision, under no circumstances may evangelicals impose
abstinence as a matter of conscience upon believers for membership in a denomination.
57
John Oswalt, , in NIDOTTE.
12
The reader should also weigh and consider just how Daniel describes his period of
mourning. Specifically, he says that he abstained from choice food and wine. As we noted
above, choice food and wine would have been normal fare for a man of Daniels professional
status. Thus, when he affirms that he denied himself his normal meals, we need not infer that he
abstained totally from food; just that he abandoned his normal eating habits.
Dan 10:4 Date-place information on the epiphany
Text and translation
10:4a1 Then, on the

twenty fourth day of the first
month;
10:4b1 I was upon the
bank of the great river,
10:4b2 the Tigris.
The twenty fourth day of the first month would have been the 24th of Nisan. Why this
particular date is lifted out is anyones guess. To be sure, the 24th of Nisan would include the
time of the Passover and the Feast of Unleavened Bread.
Dan 10:5-6 Description of the supernatural being in the epiphany
10:5a1 Then I lifted my eyes, and I

looked,
10:5a2 and behold a certain
man dressed in linen;
10:5b1 and his waist girded
with the gold of Uphaz.
10:6a1 And his body like precious
stone,
10:6a2 and his face like lightning,
10:6a3 and his eyes like flaming
torches,
10:6a4 and his arms
and legs like the gleam of
burnished bronze;
10:6b1 and the sound of his
words like the roar of
a multitude.
Dan 10:5-6 underlines the physical appearance of the supernatural being that Daniel spies
on the twenty fourth of Nisan, upon the bank of the Tigris. Both splendor and power figure into
the figurative language that describes the supernatural being; the outstanding feature seems to be
the force of his words [Dan 10:6b1]. The reader should remember that Daniel is using human
language, albeit figurative language, to describe a heavenly reality; thus, we must tread
cautiously; much of what is written here is an attempt to describe the indescribable.
13
Dan 10:5a1 Then I lifted my eyes, and I looked should be taken at face value; Daniel
visually experienced what he describes in Dan 10:5-6. Baldwin notes, As we might say, I just
looked up and there was a man.58 The reader should note that the human-like features of the
supernatural being are foregrounded: a certain man, his waist, his body, his face, his
eyes, his arms and legs, and the sound of his words. Whatever else this being is, or is not
for that matter, Daniel recognizes a human quality in him.
By way of genre, Dan 10:5 begins the epiphany: a vision of a supernatural figure. This
figure may then function as a revealer.59 The important fact to note here is that when the angelic
discourse begins at Dan 11:2-12:4, all of this is to be read as divine revelation for some point in
the future.
Dan 10:5a2 behold a certain man dressed in linen opens Daniels physical
description of what he saw; he saw a man who was dressed in linen.
The presentative behold () is intended to underline immediacy, a sense of

here-and-nowness of the content of the verbless clause;60 the event is depicted as sudden and
close at hand. The subject of the verbless clause is a certain man (), and the
predicate is dressed in linen ( ).
Dressed in linen ( ) describes what Daniel saw of the mans

attire. The verbal element in the predicate () is written as a passive participle.61 The
direct object of the participle () uses a noun (). Overall in the Hebrew Bible,
this collocation dressed in linen ( ) appears nine times, six in
Ezekiel62 and three in Daniel.63
In Ezekiel 9, the man dressed in linen ( ) functions to execute

the wrath of Yahweh upon Jerusalem. This man dressed in linen ( ) was
to slay those who had accommodated themselves to all the abominations going on in Jerusalem
(Ezekiel 9:4-5); indeed, this man dressed in linen ( ) was to spare no
one.
In Ezekiel 10, the man dressed in linen ( ) is once again an

instrument of divine judgment on Jerusalem and the Temple (Ezekiel 10:2, 6, 7).
The three usages of the collocation dressed in linen in Daniel are clearly different;
whereas the collocation points to a figure who is an instrument of judgment in Ezekiel, here in
Daniel, the collocation depicts a figure who is an instrument of revelation (Daniel 10:5; 12:6, 7).
We may conclude that the figure dressed in linen ( ) is one of Yahwehs
58
Baldwin, 180; as an aside, Daniel did nothing to bring this epiphany upon himself. The
arrangement of this visitation was made in the supernatural realm, not the human; the epiphany
just happened at the instigation of God.
59
Rolf Knierim and Gene Tucker, ed., The Forms of Old Testament Literature, vol. XX,
Daniel by John J. Collins (Grand Rapids: Eerdmans, 1984), 109 [hereafter abbreviated
FOTL/Daniel].
60
Thomas O. Lambdin, Introduction to Biblical Hebrew (New York: Charles Scribners
Sons, 1971), 135.
61
J-M, 121 o.
62
Ezekiel 9:2, 3, 11; 10:2, 6, 7.
63
Daniel 10:5; 12:6, 7.
14
servants, available to do His bidding at a moments notice. While it is true that the noun used
here for linen () is used of the garments worn by priests (see Exodus 28:42; 39:28;
Leviticus 6:3; 16:4, 23, 32), for reasons cited in the above paragraphs, it is advisable not to push
this priestly distinction.
Dan 10:5b1 and his waist girded with the gold of Uphaz is another verbless clause;
the subject is his waist () and the predicate is girded with the gold of Uphaz
( ). Overall, the reader may reasonably infer that splendor,
even extravagance, is the thrust of the clause.
Gold of Uphaz ( ) is a problematic translation. Most translations

vary between a place name, Uphaz, or some translation as fine gold. The fact of the matter is
that there is no place name /Uphaz.64 The noun does appear in Jeremiah 10:9, the gold
of Uphaz. James Montgomery makes a good case for translating gold of Uphaz (
) with gold and fine gold.65 Montgomerys suggestion fits the context well, a
context that seems to underscore the dazzling beauty of this beings external appearance.
Dan 10:6a1 And his body like precious stone is a verbless clause that continues the
depiction of this beings impressive and luminous appearance. The verbless clause features the
subject, his body (), followed by the predicate in the form of a simile, like
precious stone ().
His body () is from a semantic field of terms for body.66 The ranges of
meaning for /body are: (1) a living body of a celestial being, (b) a dead body, or a
corpse, (c) the carcass of an animal, and (d) a living person, self.67 It is obvious that this noun has
two meanings that are polar opposites: (1) something living and (2) something dead. In one
sense, to affirm one of these is to deny the other. The point is that /body underlines
that which is physically alive in what appears to Daniels sight as a physical body (as opposed to
that which is dead). H.-J. Fabry reads /body in the sense of the living body of a
person, a heavenly being in this case.68
Like precious stone () is how Daniel describes what he sees the body to
be like. As noted above, like precious stone () is a simile. The simile is a
comparison, using the term like, that establishes a correspondence between two entities; the
simile affirms that A (the body) is somehow like B (precious stone).69 At one level, a simile has a
pictorial dimension;70 the reader sees in his imagination what A is like by grasping the
comparison to B. At another level, the simile has an experiential dimension, as we trace the
logic, in our minds, between A and B.71 At the very least, there is some sort of visual likeness
between the precious stone and the living body of this celestial being.
64
See KB1, 23; BDB, 20; Holladay, 7.
65
James A. Montgomery, A Critical and Exegetical Commentary on The Book of Daniel
(Edinburgh: T&T Clark, 1989; latest impression), 408.
66
See Body in NIDOTTE.
67
CDCH, 64.
68
H.-J. Fabry, , in TDOT, vol. II, 435.
69
See Leland A. Ryken, Words of Delight: A Literary Introduction to the Bible (Grand
Rapids: Baker, 1992), 166.
70
Ibid.
71
Ibid., 167.
15
Precious stone () is probably a reference to Topaz, the precious stone.72

CDCH demurs somewhat noting that may refer to topaz, or perhaps beryl or
chrysolite.73 Andrew Hill affirms that the term actually refers to the golden topaz of Spain.74
However, before we become too immersed in gemology, we must remember that Daniel is trying
to describe the indescribable; he is using figurative language to depict the luminosity, the
radiance, the brilliance, the glory of this heavenly personage. By describing this heavenly
personage in terms of a translucent precious stone,75 Daniel strives to illustrate for the
imagination the shimmering and resplendent glory of this being.
Dan 10:6a2 and his face like lightning continues the depiction of the heavenly
being, sustaining the incandescence of his personage, once more in the form of a verbless clause.
The subject of the verbless clause is his face () and the predicate is another simile,
like lightning ( ).
His face () holds few surprises; Daniel is referring to the countenance of the
heavenly person. Kohler-Baumgartner translates /face with front, in the sense of the
head of a living creature.76 We may suppose that the face or the head are the two things about
another living being that we first take note of; so it is here: the stunning fact about this beings
face, his initial impression on the imagination, is his bedazzling brightness, lifted out in the
simile.
Like lightning ( ) is literally like an appearance of lightning or

possibly like a flash of lightning. Lightning () has a variety of uses in the OT. First,
lightning/ is a figurative way of indicating Yahwehs presence (Exodus 19:16; Ezekiel
1:13); second, lightning/ is a figure of Yahwehs impending judgment (Deuteronomy
32:41; 2 Samuel 22:15; Psalm 18:14; Ezekiel 21:10, 20, 33); and third, lightning/
refers to the meteorological phenomenon of lightning, with implications of manifesting Yahwehs
majesty (Job 38:35; Psalm 135:7; Jeremiah 10:13; 51:16).
The logic of the simile does suggest that like lightning ( ) depicts
the presence of Yahweh. Whoever this supernatural being is, he represents the sovereign master
of the universe; this in turn implies that the heart of the angelic discourse (Dan 11:3-45; 12:1-4;
12:5-13) is thoroughly under the aegis of the sovereign Lord of history. As we have pointed out
in our study of the book of Daniel as a whole, the theme of Daniel is that Yahweh is the sovereign
Lord over the national and international political-military goings on of humanity, appearances to
the contrary; this supernatural personage, with his face like lightning is living proof of same.
From the presence of Yahweh, it is a hop, skip, and a jump to see in this simile the
impending judgment of Yahweh, especially upon those political-military tyrants who oppose the
interests of God and torment His people (Dan 11:21-45; 12:2, 10).
In a nutshell, his face like lightning bespeaks the nearness and prevailing
involvement of Yahweh in the affairs of the post-exilic community; it also hints at impending
judgment.
72
KB2, 1798.
73
CDCH, 495.
74
Andrew Hill, , in NIDOTTE.
75
Baldwin, 180.
76
KB2, 939.
16
Dan 10:6a3 and his eyes like flaming torches pushes us along further in the radiant
depiction of this supernatural personage. Once more, in parallel with Dan 10:6a1-2, the line is a
verbless clause consisting of a subject his eyes () and a predicate in the form
of another simile like flaming torches ( ).
Since Daniels description thus far has been a survey of this persons physical appearance
waist body face eyes I see no reason to read /eye in any other way than in
reference to the physical eyes; but obviously, these eyes have the means to communicate flaming
torches.
Flaming torches ( ) is a collocation that appears three times in all in
the OT (Genesis 15:17; Daniel 10:6; Zechariah 12:6).
In Genesis 15:17, the collocation is associated with the creation of the Abrahamic
covenant. More specifically, the flaming torch ( ) probably symbolized the
presence of Yahweh in the creation and ratification of the covenant with Abraham.
In Zechariah 12:6, the collocation is associated with judgment; that is, Yahweh intends to
make the clans of Judah a flaming torch ( ) in the midst of fallen grain.
So, how does this simile advance the depiction of the Divine spokesperson? At one level,
the logic of flaming torches indicates the Divine presence. There are no surprises here.
But, at another level, the simile suggests the presence of the God of the covenant. Indeed,
the covenant will come to play a major role in Daniel 11. That role is one of persecution for
those who are faithful to the covenant (Dan 11:22, 28, 30), or collaboration with those who
oppose the covenant (Dan 11:32). Accordingly, a representative of the Divine covenant in
chapter 10, the flaming torches, may be hint of things to come. The covenant is about to be tested
yet again, but not without divine supervision: flaming torches.
In addition to the above, the simile carries forward the focus on impending judgment.
The simile has an ominous ring to it once more. The appearance of flaming torches does not
bode well for those who are touched by them, including, perhaps, those who persecute or abandon
the covenant (Dan 11:45).
Dan 10:6a4 and his arms and legs like the gleam of burnished bronze is another
verbless clause; the subject is his arms and legs ( ), and the
predicate is like the gleam of burnished bronze ( ), another simile.
Arms and legs appears only here in this precise formulation in the OT. Otherwise, the
arm () is used in reference to both men and Yahweh. Only the various figurative uses
of /arm in relation to Yahweh will be considered in terms of ranges of meaning. There
are four basic ideas associated with Yahwehs arm/ in the OT: (1) outstretched
arm/ tends to be a figure of Yahwehs redemption and deliverance;77 (2)
arm/ tends to be used as a metaphor of Yahwehs power in various forms:78 [a] power
77
Exodus 6:6; Deuteronomy 4:34; 5:15; 9:19; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36; 2
Chronicles 6:32; Psalm 136:12; Jeremiah 27:5; 32:17; Ezekiel 20:33, 34.
78
Exodus 15:16; Job 40:9; Psalm 44:3; 71:18; 77:16 (redemption); 79:11; 89:11 (scatter
enemies), 13, 22 (provides strength); Isaiah 17:5; 30:30 (judgment); 33:2; 40:10 (ruling); 48:14
17
to redeem, [b] power to scatter enemies, [c] power to provide strength, [d] power to execute
judgment, [e] power to rule, [f] power to reveal truth, [g] power to bring salvation, and [h] the
power to wage holy war; (3) everlasting arms/ or simply arm ()
may be a metaphor of Yahwehs protections;79 and (4) holy arm/ is a figure of
Yahwehs victories.80 We should avoid over-reading all of this data; it may be best to affirm that
arms/ in this context refers to divine manifestations of power in various forms; the
emphasis is on active, divine intervention in human history.
Legs () appears only six times in the OT, five of them in Ruth (Ruth
3:4, 7, 8, 142). The fact that this term is so sparingly used in the OT suggests (and this is
exceptionally tentative!) that the emphasis in the collocation, arms and legs, falls more on the
arms as a symbol of divine power. Otherwise, if we extract the root from leg, we have the noun
or foot, which, when applied to Yahweh, tends to signal the place where the sovereign
and transcendent God touches the earth (Psalm 99:5; 132:7; Isaiah 60:13; 66:1).
Accordingly, arms and legs is a symbol of divine power in action with possible
overtones of divine transcendence. The reader may be fairly certain that when Daniel sees the
arms of the supernatural being, we are intended to appreciate the power of this divine
personage.
Like the gleam of burnished bronze ( ) is what the arms

and legs of the supernatural being were somehow like. Accordingly, the import of burnished
bronze should help us tease out the pictorial and experiential dimensions of the simile.
Bronze () of the period was a product of copper alloyed with tin. Copper
and bronze are characterized by the ease with which they can be worked. Their hardness and
durability (bronze) and flexibility (copper) are useful qualities, and their appearance is
aesthetically pleasing.81 Accordingly, the logic of the simile revolves around hardness and
durability; firmness and resilience characterize the divine power in action (arms) in the person
of the supernatural being.
Burnished () is an adjective that only appears twice in the Hebrew Bible:

Ezekiel 1:7; Dan 10:6. In the Ezekiel passage, burnished () is teased out as that which
sparkles (). Kohler-Baumgartner translates with smooth, shiny.82
Holladay simply opts for polished (metal).83 At any rate, enough has been noted to affirm that
burnished applies to the aesthetic quality of what Daniel sees; this in turn, represents the
pictorial or visible dimension in the simile. There is something intensely luminous about the
arms and legs of the supernatural being.
Accordingly, the simile lifts out the firmness and resilience of the divine power latent
within the supernatural being; what is more, this power has the quality incandescence, of burning
radiance. The upshot is that we are in the presence of refined strength. There is a suggestion of
power that is resilient, long-lasting, and indestructible. Indeed, Daniel L. Block points out that
(resist enemies); 51:5 (judgment), 9; 53:1 (revelation); 59:16 (brings salvation); 62:8; 63:5, 12;
Jeremiah 21:5 (wage holy war).
79
Deuteronomy 33:27; Isaiah 40:11; Hosea 11:3.
80
Psalm 98:11; Isaiah 52:10.
81
H.-J. Fabry, , in TDOT, vol. IX, 375.
82
KB2, 1105.
83
Holladay, 319.
18
the icons of the heathen worshipers required constant polishing, while Yahwehs radiance is
depicted as emanating from His very Being.84
Dan 10:6b1 and the sound of his words like the roar of a multitude is the final
verbless clause to characterize the supernatural being. There is a noteworthy point in this line:
the reader should appreciate the shift in emphasis here. That is to say, heretofore the similes have
underlined the radiance that Daniel saw; now, the emphasis in the simile shifts to the words that
he hears. To be sure, the words that Daniel will hear in Dan 11:2-12:4; 12:5-13 are the most
important words he has heard in the entire book. All of this alerts the reader, and Daniel for that
matter, to the import of the angelic discourse to follow.
The sound of his words ( ) in Dan 10:6 is repeated twice in Dan

10:9; then, in Dan 10:11, the supernatural being invites Daniel to listen attentively to the words
() that he is about to speak () to Daniel; and finally, in Dan 10:19, Daniel
invites the supernatural being to speak () to him, which the supernatural being does all
the way to Dan 12:4. What this suggests is that Daniel and the reader are being prepared to
receive a Divine revelation, a divine word.
Like the roar of a multitude ( ) is the final simile; the words

spoken by the supernatural being are somehow like the roar of a multitude. We may assume
that there are pictorial and experiential dimensions to the simile.
The roar of a multitude ( ) is a genitive construction; the syntax of

the genitive relationship in the predicate the roar of a multitude is, perhaps, more clearly an
equalizing relationship between the nouns. In this case, the second noun is a characteristic of or
a quality of the first noun.85 The net effect is that the sound of his voice and words had the
quality of a multitude shouting.
This genitive construction the roar of a multitude ( ) appears four

times in the Hebrew Bible. Once, it refers to the audible sound of approaching rain (1 Kings
18:41); once it refers to the tumult of an approaching army prepared for battle (Isaiah 13:4); once
it is used of the roar of Yahwehs impending judgment (Isaiah 33:3); and once, the form appears
in Dan 10:6 in reference to a supernatural being. In two, if not three, of these uses, the
collocation implies impending catastrophe of some sort (the extent of catastrophe in the Kings
reference is uncertain). There is some sense of foreboding implied in the phrase.
Kohler-Baumgartner implies that /roar may denote an audible noise, roar,

din. CDCH follows suit, noting that /roar refers to a tumult, commotion, uproar,
86
noise made by a crowd.87 These observations may warrant Domeris remark that
denotes a loud roaring noise rather than intelligible speech.88 Driver notes that
84
R.K. Harrison and Robert L. Hubbard, Jr., ed., The New International Commentary on
the Old Testament, The Book of Ezekiel Chapters 1-24 (Grand Rapids: Eerdmans, 1997), 106.
85
Van der Merwe, 199.
86
KB1, 250.
87
CDCH, 91.
88
W.R. Domeris, , in NIDOTTE.
19
refers to an impressive but inarticulate sound.89 Baldwin makes the very interesting point that
the supernatural beings words confused like the murmuring of a crowd, required careful
attention on Daniels part.90
So, what does the simile like the roar of a multitude tell us about the voice and
words that Daniel heard? The pictorial dimension allows the reader to see in his/her imagination
the inarticulateness, the incomprehensibleness of what the supernatural being was saying with his
words. This point of comparison surely adds credence to Baldwins remark: Daniel is going to
have to pay very close attention to what is said between Dan 11:2-12:4. Experientially, it is
difficult to avoid surmising that there is an element of foreboding, of ominousness in what the
supernatural being is trying to say.
At the macro-level, Dan 10:5-6 is an epiphany, which means that a key element in this
passage is its revelatory quality; Dan 10:5-6 is presented to the reader as divine revelation; we
may infer that divine revelation covers Dan 10:2-12:4, 5-13.
Moreover, at the larger level, Dan 10:5-6 basically presents the subject of the epiphany, a
supernatural being, in the guise of both splendor and power. The similes, in one way or another,
either depict his impressiveness, his glory, his majesty or his supremacy, his dominance, and his
command. The reader should be cautioned about identifying this divine personage; we are not
told specifically who he is, so guesses as to his identity are just that: guesses. There is a reason
for his anonymity: as we shall see later, this description seems to build up to the final sentence,
which concerns his words. Who he may be is not as crucial as what he says.
Generally speaking, the description involves both the persona of the supernatural being
as well as the words of the divine being.
The divine persona is initially described in terms of a certain man dressed in linen
(Dan 10:5a2). Research into the usages of similar language in Ezekiel showed that this man
dressed in linen is an instrument of divine revelation. This observation dovetails nicely with the
function of an epiphany: to reveal divine truth.
The divine persona is further depicted with his waist girded with the gold of Uphaz
(Dan 10:5b1). There are not many surprises here: the language portrays a being of dazzling
beauty; there is richness, lushness, even opulence in his appearance.
The divine persona is also revealed in terms of his body like precious stone (Dan
10:6a1). Not unlike the previous line (Dan 10:5b1), this verbless clause also exposes the
luminosity, the radiance, the brilliance of the supernatural being. However, unlike the previous
line which describes that which is affixed to supernatural personage, this line shows what seems
to surface effortlessly out of him.
The divine persona is then described more in terms of his innate being with his face
like lightning (Dan 10:6a2). We traced the symbolism of lightning and discovered that it could
represent both the presence of Yahweh and impending judgment. Whoever this supernatural
being is, he appears on behalf of the sovereign master of the universe; this in turn implies that the
89
90
Baldwin, 180.
20
heart of the angelic discourse (Dan 11:3-45; 12:1-4; 12:5-13) is thoroughly under the aegis of the
sovereign Lord of history. Moreover, from the presence of Yahweh, it is a hop, skip, and a jump
to see in this simile the impending judgment of Yahweh, especially upon those political-military
tyrants who oppose the interests of God and torment His people (Dan 11:21-45; 12:2, 10).
The divine personas innate being is then symbolized with his eyes like flaming
torches (Dan 10:6a3). Research into flaming torches showed that the symbolism was varied;
that is, flaming torches could be a symbol of Yahwehs presence (no surprise here), Yahwehs
impending judgment (again no surprise), and significantly, the language could be used in
covenantal contexts. Significantly, the covenant will come to play a major role in Daniel 11.
That role is one of persecution for those who are faithful to the covenant (Dan 11:22, 28, 30), or
collaboration with those who oppose the covenant (Dan 11:32). Accordingly, a representative of
the Divine covenant in chapter 10, the flaming torches, may be hint of things to come. The
covenant is about to be tested yet again, but not without divine supervision: flaming torches.
The divine personas power then comes into view with his arms and legs like the
gleam of burnished bronze (Dan 10:6a4). We concluded that arms and legs is a symbol of
divine power in action with possible overtones of divine transcendence. The reader may be fairly
certain that when Daniel sees the arms of the supernatural being, we are intended to appreciate
the power of this divine personage.
Finally, the divine persona reaches the climax in terms of what he says; Daniel writes
the sound of his words like the roar of a multitude (Dan 10:6b1). The spoken word comes
into play in a major way in Daniel 10. The sound of his words in Dan 10:6 is repeated twice in
Dan 10:9; then, in Dan 10:11, the supernatural being invites Daniel to listen attentively to the
words that he is about to speak to Daniel; and finally, in Dan 10:19, Daniel invites the
supernatural being to speak to him, which the supernatural being does all the way to Dan 12:4. In
a real way, this brings us back to where we started in Dan 10:5, in the world of divine revelation.
We noted that the roar of the multitude conveyed two ideas: first, there is a sense of
foreboding implied in this language when it is used elsewhere in the OT; so it is here, that which
the divine persona has to say, especially in Dan 11:21-12:4, does have an aura of menace about it.
Beyond that, research indicated that the roar of the multitude implied inarticulate
sound. The point seems to be that Daniel will have to pay very close attention to what he hears
from this divine persona if he is to benefit from it.91
91
This is worlds apart from where many moderns draw the line on listening. As a former
preacher, I have heard the advice about sermonizing; advice that counsels keep it simple and
make it fun or ideas to that effect. Daniel on the other hand is virtually forced to listen to a
speaker who doesnt seem much interested in making his divine speech especially easy for Daniel
to grasp. That a listener should have to expend effort to understand a divine revelation is unheard
of. Jesus seems to have been much of the same opinion (Matthew 13:10-11); Paul too for that
matter (2 Peter 3:16).
21
Reactions to the epiphany Dan 10:7-9
10:7a1 Now I
Daniel alone saw the vision,
10:7a2 but the men who were
with me,
10:7a3 did not see the vision;
10:7b1 however, a great fear
fell upon them,
10:7b2 and so they fled into hiding.
10:8a1 Then I was left alone,
10:8a2 and so I saw this great
vision,
10:8a3 yet there was no strength left
within me;
10:8b1 indeed my appearance
was changed from within
me to disfigurement,
10:8b2 I could not retain strength.
10:9a1 I heard the sound of his
words;
10:9b1 but as soon as I heard
the sound of his words,
10:9b2 I lay stunned
upon my face,
10:9b3 with my face to the ground.
The overall theme of this paragraph is the effect the vision had on all concerned. In
general, the effect ranges between fright and incapacitation.
The genre of the paragraph is narrative, an account of events or actions in sequential

form.92 As narrative, the author intends that this paragraph be read as an historical account of
the aftermath of the epiphany of the supernatural being. On the whole, this epiphany produced no
small degree of upset for all concerned.
92
FOTL/Daniel, 114.
22
Dan 10:7a1 Now I Daniel alone saw the vision makes a truth claim that is picked up
and repeated in Dan 10:8a1-2. The reference to the vision must be to Daniels sight of the man
dressed in linen (Dan 10:5-6).93 The drift of Dan 10:7 is to explain the reason for Daniel alone
seeing the epiphany/vision: his companions abandoned him in fear.
Dan 10:7a3 the men who were with Daniel did not see the vision. We may read
these words at face value: the men who were with Daniel did not observe, witness or
experience94 the epiphany. Daniel alone enjoyed visual and auditory experience of the
supernatural being.
Dan 10:7b1 however, a great fear fell upon them is the response of the companions
followed by their flight from the scene (Dan10:7b2 and so they fled into hiding). We are
simply told that great fear fell upon them; we are not told why.
Great fear ( ) is a collocation that appears only twice in the

Hebrew Bible, here and Genesis 27:33. The Genesis passage concerns Isaacs realization of the
hoax perpetrated upon him by Jacob to the detriment of Esau. When Isaac finally catches on to
the deception, he trembles violently ( ), manifesting
physically the terror over granting the irrevocable blessing to the wrong son.
The great fear ( ) in Dan 10:7b1 is surely also emotional and

physical terror. The noun translated fear or terror () is from a semantic field of
terms for fear, dread, or terror.95 The meaning of the noun () is simply trembling,
fear.96 It is interesting that the employment of the verbal form of the root () is used
often of trembling in the presence of Yahweh.97 Since Dan 10:5-6 has obviously depicted a
supernatural being of some sort, we may apply the usage of the verbal root to the noun: there is
some sense of trepidation on the part of Daniels companions owing to the presence of the divine
in the person of the supernatural being.
For those who wish to speculate on just who this man dressed in linen is, the reader
must remember that no specific identification is made in the passage. To be sure, there would
have been ample candidates available from the immediate context: Gabriel, Michael, or even
Yahweh; but, no names are attached to this man dressed in linen by the author of the passage.
As we have noted before, the passage (Dan 10:10-12:4) is more about what is said than about
who is speaking. It is wise to keep the forest and the trees in some sort of perspective!
Dan 10:7b2 and so they fled into hiding is the consequence of the great fear.
They fled () employs a verb that is from a semantic field of terms for disappearance,
flight, or escape.98 The ranges of meaning for in the Qal stem, which we have in Dan
10:7, are: (1) to run away, to flee, to take oneself off, to steal away, (2) to slip away, and (3) to
pass through or to glide past.99 BDB opts for to flee in the sense of hasten, come quickly100 in
93
On this point, see Keil, Daniel, 414.
94
CDCH, 406.
95
See Fear, dread, terror in NIDOTTE.
96
KB1, 351.
97
Exodus 19:16, 18; Isaiah 19:16; 32:11; 41:5; Ezekiel 30:9; 32:10; Hosea 11:10-11;
Amos 3:6.
98
See Disappearance, flight, escape in NIDOTTE.
99
KB1, 156.
100
BDB, 137.
23
Dan 10:7. J. Gamberoni notes that the verb () means not so much flight from a
threatening battle or an acute danger, but rather to evasion of (my emphasis) and escape from (my
emphasis) continuing, unpleasant, dangerous situation.101 Gamberoni translates in Dan
10:7 with disappear.102
The upshot is this: we may speculate that the great fear/terror was foreboding due to
the inkling that they were in the presence of a divine being, a being which they could neither see
nor hear. This in turn moved them to disappear, to evade and escape what seemed to them a
situation fraught with some unknown danger. To be sure, Daniels companions may have based
their nervousness on Daniels response. As Russell puts it, Daniels companions were deeply
aware of the awesome presence and fled in fear and trembling.103
Dan 10:8a1-2 Then I was left alone, and so I saw this great vision brings us back to
Dan 10:7a1; from here, Daniel proceeds to describe the effect the epiphany/vision had on him. In
a nutshell, the effect was not enviable: Daniels physical strength was thoroughly depleted (Dan
10:8a3-b2), and it appears that he lost consciousness (Dan 10:9b2).104
Daniel shares with us the effects of the epiphany/vision upon him physically in three cola:
(1) Dan10:8a3 yet there was no strength () left within me; (2) Dan 10:8b1 indeed my
appearance () was changed within me to disfigurement; and (3) Dan 10:8b2 I could
not retain strength (). I have supplied the Hebrew nouns for strength () and vigor
() to suggest that these two terms are parallel to one another so that all three cola are
concerned with Daniels physical depletion.
The first effect of the epiphany upon Daniel is this: Dan10:8a3 yet there was no
strength () left () within me (). In Dan 10:5, Daniel looks before him and
suddenly spies the man dressed in lined, who is subsequently described for the reader (Dan 10:5-
6); it is this sight that produces the first effect on Daniel.
No strength () uses a noun from a sematic field of terms for power or strength.105
This noun appears over 125 times in the Hebrew Bible; we shall concern ourselves with the sense
of the noun in the book of Daniel.106
In Dan 1:4, strength/ refers to Daniels intellectual and physical ability; in Dan
8:6-7, strength/ refers to a military strength or power of the nation represented by the
ram; in Dan 8:22, strength/ refers to the political-military power, or rather the lack of it,
that the heirs of Alexander the Great could not muster; in Dan 8:24, the reference is to Antiochus
Epiphanes strength/ , which is surely his political-military strength; in Dan 10:8, 16-17,
the referent is once again Daniel himself, and the sense of strength/ is probably his
physical strength and his mental strength; in Dan 11:6, an arranged marriage does not permit the
daughter of a king to retain her power/ , her rulership, politically and militarily, over the
101
J. Gamberoni, , in TDOT, vol. II, 250.
102
Ibid., 251.
103
J.C.L. Gibson, ed., The Daily Study Bible, Daniel by D.S. Russell (Louisville:
Westminster/John Knox Press, 1981), 194-95.
104
The next time the reader is exposed to a modern account of an encounter with the
divine, compare critically the modern account with Daniels.
105
See Power, strength in NIDOTTE.
106
Daniel 1:4; 8:6-7, 22, 24; 10:8, 16-17; 11:6, 15, 25.
24
people; in Dan 11:15, strength/ is probably military-political strength available to resist

an enemy; finally, in Dan 11:25, strength/ is once again military-political power.
What this survey shows is that, when used of Daniel personally, strength/ refers
to his intellectual ability in concert with his physical stamina. A.S. van der Woude notes that
strength/ has a basic meaning, which is vital power107 that seems to nicely cover both
mental and physical attributes. Obviously, in Dan 10:8, this vital power, intellectually and
physically, is vulnerable to being drained away by the sight (Dan 10:5-6) that Daniel beheld. The
lesson here is that human power is limited and vulnerable. Even a man like Daniel can encounter
forces for which he is no match (Dan 10:8). At the same time, there is a source of strength that
can enable a spiritually-minded man to stand (Dan 10:18-19).
Left ( [Niphal, perfect, 3rd, ms]) is written in the Niphal stem of the verb. In
this case, the writer seems to be using a double-status use of the Niphal. The upshot of this use is
that the subject of the sentence strength is at the same time the agent and undergoer of the
action of the verb.108 It may well be the case that this double-status Niphal amounts to a tolerative
construction.109 The upshot is that, willing or not, Daniel underwent this loss of strength as a
matter of course; a sight far greater than he was equipped to handle (Dan 10:5-6) simply
overcame him.
Left () has a basic meaning, something like to remain, be left over.110 When
used in regard to material things, the sense becomes that which remains left over from a larger
quantity.111 When used in terms of an abstract, such as strength, the same nuance applies;
Daniel 10:8 confirms that the visionary had no strength left after a particular vision, comparable
to the condition in which he had no breath (v. 17).112 The net effect is that for Daniel the larger
quantity is completely spent; there is nothing left over, nothing left in the tank from which to
draw strength.
The second effect of the epiphany on Daniel is this: Dan 10:8b1 indeed my appearance
() was changed () from within me () to disfigurement ().
The general idea here is that Daniels inner depletions manifest themselves externally
(appearance).
Appearance () is from a semantic field of terms for glory, honor, and

majesty.113 Kohler-Baumgartner affirm that appearance/ means weight, power,
splendor, majesty, and is a quality of (1) natural elements, (2) God, and (3) man.114 By an
extension of this basic meaning, appearance/ can come to denote the physical
appearance of a person.115 BDB opts for manly vigor as displayed in outward appearance.116
S. Erlandsson reads in Dan 10:8 in the sense of complexion, appearance,
107
A.S. van der Woude, , in TLOT II, 610.
108
IBHS 23.4a.
109
Ibid., 23.4f; see also J-M 51 c.
110
R.E. Clements, , in TDOT, vol. XIV, 274.
111
Ibid.
112
Ibid., 275.
113
See Glory, honor, majesty in NIDOTTE.
114
KB1, 241.
115
CDCH, 86.
116
BDB, 217.
25
countenance, which reflects knowledge, feeling, and experience.117 In other words, the private
side of life is revealed publically; Daniel became a pitiful specimen.
Disfigurement () is the term Daniel uses to describe his appearance. The

noun is from a semantic field of terms for disfigurement.118 The noun appears 20 times in the
OT. Interestingly, a form of this root () is used in Isaiah 52:14 in reference to the
Messiah, whose appearance was marred (). Perhaps a similar sense is applicable to
Daniels appearance in the wake of the epiphany: his features were marred or contorted in some
sense.
The third effect of the epiphany on Daniel is this: 10:8b2 I could not retain ()
strength (). This is the same word for strength that we have in Dan 10:8a3, again
suggesting both physical and intellectual strength; Daniel was completely powerless to resist what
was happening to him.
Retain () is a verb that is found within a semantic field of terms for restraint.119
The ranges of meaning for the verb in the Qal stem, used in Dan 10:8, are: (1) to hold back,
restrain, (2) to keep a firm hold on, arrest, (3) to lock up.120 The nuance in Dan 10:8 is keep a
firm hold on. The idea is that Daniel could not retain strength.121 Daniel could feel his vital
power ebbing out of him, and he was powerless to keep a firm hold on his strength as it receded.
Dan 10:9 details the effects of hearing the sound of the heavenly beings words: (1)
Daniel did hear them Dan 10:9a1 I heard the sound of his words; (2) but, the moment Daniel
heard the words, he was stunned Dan 10:9b1-2 but as soon as I heard the sound of his words, I
lay stunned upon my face; and there Daniel remains Dan 10:9b3 with my face to the
ground. The seminal effect of the supernatural beings words on Daniel is that they stunned him
in some sense.
Lay stunned ( ) is a periphrastic construction in Hebrew: the

finite verb plus participle following. J-M notes that the real force of the construction is
akin to that of the inchoative imperfect of Greek or the graphic historic present.122 Read as a
graphic historic present, the sense becomes: as soon as I heard the sound of his words, at once I
lay stunned upon my face.
Stunned () is the second time this verb is used of Daniels reaction to a divine
communication (Dan 8:18). In both cases, a loss of consciousness seems to be the point.
Stunned () is used only in the Niphal stem in the OT; the ranges of meaning
are: (1) to sleep deeply, and (2) to be dazed, stunned.123 BDB mentions the stunning effect of
117
S. Erlandsson, , in TDOT, vol. III, 355.
118
See Destruction, annihilation, devastation, disfigurement, ruin in NIDOTTE.
119
See Prison, restraint, closure in NIDOTTE.
120
KB1, 870.
121
CDCH, 340.
122
J-M 121 g; see also IBHS, 629.
123
KB2, 1191.
26
awe and dread.124 Holladay offers lie stupefied.125 Goldingay notes that the verb ()
denotes a coma-like state of deep sleep brought about by supernatural agency.126 The upshot is
that Daniel collapsed in fright in the wake of the epiphany; Daniel loses consciousness on
hearing the supernatural voice.127 The fact that the verb is written in the Niphal stem would
support the supernatural agency notion.
Overall, Dan 10:7-9 depicts the terrifying and draining effects of the epiphany of the
heavenly being. His dazzling appearance, the hint of the presence of Yahweh, the suggestion of
impending judgment, the splendor and the power, the sound of his words, and the sense of divine
transcendence standing within the sight of Daniel, all of this has its effect on Daniel, a human
being. We suspect that in some sense there is a gulf, an abyss, between us and the inhabitants of
heaven, especially Yahweh; we dare not do anything other than cower in fear and trembling
before such other-worldly personages.
The effects on Daniel are brought about by two phenomena: (1) the epiphany produces
physical and mental depletion and (2) the words of the heavenly being utterly relieve Daniel of
consciousness.
The mental and physical depletion are virtually total (Dan 10:8a3; 10:8b2). Daniels loss
of strength was apparent to him, and just as evident, Daniel could do nothing to reverse the loss of
his strength; it was simply ebbing away. As the modern sports metaphor expresses it: there was
nothing left in the tank.
The reduction in personal strength showed itself on Daniels countenance (Dan 10:8b1).
Those who looked at him saw a man whose visage was disfigured, contorted, distorted; the vigor
that had once been unmistakable had now become feebleness; Daniel had become pathetic and
frail to behold.
In the book of Revelation, the Apostle John encounters the Lord of Glory and, as a result,
John fell at His feet as a dead man (Revelation 1:17). Like John, Daniel also experienced the
annihilating glory of residents of another world. That this is the case is evident as soon as the
heavenly being speaks (Dan 10:9b2); Daniel loses consciousness.
124
BDB, 922.
125
Holladay, 333.
126
John D.W. Watts and James W. Watts, Word Biblical Commentary, vol. 30, Daniel by
John Goldingay (Nashville: Thomas Nelson, 1989), 214-15.
127
Slotki, 82.
27
Dialogue between Daniel and the supernatural being Dan 10:10-11:1
First dialogue Dan 10:10-17
Opening overture to Daniel Dan 10:10-14
10:10a1 Then behold: a hand touched

me;
10:10b1 and set me
shaking on my knees and hands.
10:11a1 Then he said to me:
10:11a2 Daniel precious man,
10:11a3 understand (iv) the words,
10:11a4 which I am about to
speak to you,
10:11a5 and stand (iv) in your location,
10:11a6 since now I have been sent to
you;
10:11b1 as he spoke these words
to me,
10:11b2 I stood up trembling.
1
10:12a Then he said to me:
10:12a2 Do not fear (jussive) Daniel,
10:12a3 for from the first day,
4
10:12a when you set your heart on
understanding
and on submitting
yourself in the presence of
your God,
28
10:12a5 your words were heard;

10:12b1 so I have come in
response to your words.
10:13a1 But, the prince of the kingdom of Persia,
10:13a2 was standing in
opposition to me for twenty one
days,
10:13a3 then behold: Michael,
10:13a4 one of the chief princes,
5
10:13a came to help me;
10:13b1 when I remained there,
10:13b2 over against the kings of Persia.
10:14a1 Now I have come to explain to
you,
10:14a2 that which will happen to your
people,
10:14a3 in future days;
10:14b1 indeed, still a revelation
for (those) days.
Daniels response Dan 10:15-17
10:15a1 Then while he was speaking

with me,
10:15a2 even these very words;
10:15b1 I put my face to the ground,
2
10:15b and I grew silent.
10:16a1 Then behold: something
that appeared like a
human being,
10:16a2 touching my lips;
1
10:16b then I opened my mouth,
10:16b2 and I spoke,
10:16b3 and I said to the
one standing before me:
10:16b4 My lord, because of the vision,
10:16b5 my uncontrollable anguish has
overwhelmed
me,
10:16b6 and I am not able to maintain
strength.
10:17a1 And how my lord is this
servant able,
10:17a2 to speak with such as my lord;
10:17b1 for just now strength
does not stay with me,
10:17b2 seeing that no breath
remains within me?
This opening dialogue is a complex interchange between the supernatural being and
Daniel; complex in the sense that several themes are interwoven into the dialogue. One theme is
29
revelation into the future (Dan 10:10a1-116, 14); answered prayer (Dan 10:12a1-12b1) is
another theme; while another is political power-players are somehow in the sway of
supremacies far above them (Dan 10:13); and finally, once more, Daniels virtually absolute
debilitation surfaces (Dan 10:10, 11b2, 15-17). It seems obvious that the angelic end of the
dialogue is more profound; Daniel is left to report how all of this continues to influence him.
We are departing a bit in presenting these themes to the reader; rather than going verse-
by-verse, we are developing theme-by-theme for the sake of completeness and clarity.
The main point in the supernatural beings opening dialogue is his determination to
present a revelation of the future (Dan 10:10a1-116, 14); he does this in the opening of his
speech (Dan 10:10a1-116) and at the conclusion of it (Dan 10:14), thus effectively bracketing his
speech with a revelation of the future.
Dan 10:10a1-116 Then behold: a hand touched me; and set me shaking on my knees
and hands. Then, he said to me: Daniel precious man, understand the words, which I am about
to speak to you, and stand in your location, since now I have been sent to you. Dan 10:14
Now I have come to explain to you, that which will happen to your people, in future days,
indeed, still a revelation for (those) days.
Dan 10:10a1 Then behold: a hand touched me effectively prepares Daniel to hear the
revelation of the future.
Then: behold a hand () is designed to underline the suddenness of this

touch; evidently, Daniel was not expecting anything like this. This presentative is
used to underscore the here-and-now-ness of this event.128 What is more, the author uses a
maqqef in the Hebrew text to join the presentative, behold, to the subject, hand. The function
of the maggef is to link the two terms into a phonetic unit, signaling a close unity between the
terms.129 The writer of Daniel intends to underline the suddenness of the experience, perhaps
suggesting that Daniel was somewhat startled.
Touched () implies some sort of physical touching.130 Since the touch has the
net effect of raising Daniel to his knees, the term may imply that Daniel was grasped and the
Divine speaker took hold of him.131
Dan 10:10b1 and set me shaking () on my knees and hands supports

the note above to the effect that the heavenly being touched Daniel in order to lift him up.
Set me shaking () is written in the Hiphil stem of the verb; the stem is
causative, suggesting that in the act of being touched by the heavenly being Daniel was reduced
to a state of trembling. Montgomery nuances shook me up into a semi-prostrate
position.132 The net effect is that Daniel was quaking in response to this Divine presence. As
128
Lambdin 135.
129
J-M 13.
130
BDB, 619; see also KB1, 668-69.
131
Pter-Contesse and Ellington, 268.
132
Montgomery, 410.
30
Baldwin remarks, to be named as the recipient of a special divine message was a costly
privilege.133
At this point, the heavenly speaker alerts Daniel to the fact that he has a special revelation
concerning the future. The speaker in Dan 10:11 is surely the one clothed in linen in Dan 10:5-
6.134
Dan 10:11a2 Daniel precious man () is how the one dressed in

linen addresses Daniel. The adjective translated precious () appears nine times in
the Hebrew Bible, six of them in Daniel,135 and three of them referring to Daniel (Dan 9:23;
10:11, 19). The adjective is from a semantic field of terms for treasure.136
The ranges of meaning for the adjective are: (1) preciousness, precious things, and (2)
desirableness, desires.137 Kohler-Baumgartner offers precious things, treasure for
but renders Dan 10:11a2 with attractive man.138 Holladay opts for beloved.139
If there is anything like a common denominator in all of this, points to one who or
that which is highly valued for its own superior qualities. In the Septuagint tradition, Theodotion
seems to follow this line, translating with the noun , which means
desire, yearning, a longing after a thing, a desire of or for it, an inclination towards, and an
object of desire.140 The net effect is that Daniel is clearly one in whom God takes immense
delight; this is very high praise indeed!
Dan 10:11a3 understand () the words () is an imperative;

Daniel is directed by the one dressed in linen to understand what is about to be said in Daniel 11;
there is a subtlety here.
/understand is written in the Hebrew text as a Hiphil imperative. Furthermore,

the semantic-syntactic thrust of the Hiphil plays a part in understanding what Daniel is invited to
do. To begin with, the Hiphil stem represents the subject Daniel as causing an object
the words to participate indirectly as a second subject in the notion expressed by the verbal
root.141 This means that Daniel is subtly called upon to apply himself in the acquisition
(causation) of /understanding. The upcoming extended Divine speech 11:1-12:4 will
not have its content simply poured into Daniels mind. On the contrary, Daniel is going to have
to apply his own intellectual ability to comprehend and make connections in order to
/understand the Divine communication.
The words () is a concept that is crucial in Daniel142, especially from

Daniel 9 onward, where the word takes on considerable import. In Dan 9:2, the word of
Yahweh, given through the prophet Jeremiah, spelled out the length for the desolation of
133
Baldwin, 180.
134
On this point, see Driver, Daniel, 156.
135
Daniel 9:23; 10:3, 11, 19; 11:38, 43.
136
See Treasure in NIDOTTE.
137
CDCH, 122.
138
KB1, 326.
139
Holladay, 108.
140
H.G. Liddell, R. Scott, H.S. Jones, A Greek-English Lexicon (Oxford: Clarendon
Press, 1968), 634-35 [hereafter abbreviated LSJ].
141
IBHS, 434.
142
Dan 1:5, 14, 20; 9:2, 12, 23, 25; 10:1, 6, 9, 11, 12, 15; 12:4, 9.
31
Jerusalem. In Dan 9:12, the word of Yahweh had promised the calamity that became the exile.
In Dan 9:25, it is a word, proximately from Cyrus but ultimately from Yahweh, that decrees the
restoration of Jerusalem. In Dan 10:1, a true word is revealed to Daniel concerning a forthcoming
era of great tribulation. In Dan 12:4, 9, Daniel is instructed to seal up the words in the book for a
later time when they will apply. Now, there is a thread running through all of these references:
the word is authoritative and formative; in each of these cases, events in the world match the
word. To put the same thing another way, the direction of fit world to word is decisive for the
world; in no uncertain terms, the world will accommodate itself to the word, not the other way
around. So it is here in Dan 10:11a3-4, the words which the one dressed in linen will speak (Dan
11:2-12:4) are determinative and reliable, creative and dependable.
Dan 10:11a4 which I am about to speak to you tells the reader that the one dressed in
linen is the origin of the angelic discourse in Dan 11:2-12:4. This also tells the reader that Daniel
10 is a kind of prelude, a prelude that sets the stage for an authoritative revelation from heaven
concerning the future. This, in turn, implies that the centerpiece of Daniel 10-12 is Dan 11:2-
12:4.
Dan 10:11a6 since now I have been sent to you is the sentence that supplies the
reason for the man dressed in linen speaking to Daniel; this envoy has been sent to Daniel.
Now () is a small temporal adverb carrying a potent and comforting nuance. The
syntax of the adverb now () signals a temporal use. The drift of the adverb is something
like now, in these circumstances.143 Daniels circumstances include the fact of the Exile and the
future of his people. What this means for Daniel is difficult to overstate: heaven itself is
responding in an immediate and forceful way to Daniels circumstances; there will be life after
the exile!
I have been sent () is the crux of the sentence. The verb is written in the
Pual stem; the Pual stem is passive, pointing to a resultative use of the Pual.144 The agent is not
mentioned, merely the result of this speaker being sent. We may reasonably assume that the
agent of this overture is Yahweh; but there is more.
Sent () is from a semantic field of terms for sending.145 The ranges of meaning
for in the Pual stem are: (1) to be sent away, to be divorced, to be excommunicated, (2)
to be sent off on a journey, (3) to be sent to convey a message, (4) to be led into, (5) to be
impelled, (6) to be unrestrained, and (7) to be deserted.146 Option (3) obviously fits in Dan
10:11a6 and conveys a purposive nuance in the act of sending: convey a message. Indeed, C.
John Collins writes that involves the subject inducing the object to move away from the
subject, and often some purpose on the part of the subject is at least implied.147
The upshot is this: the one dressed in linen has been sent by Yahweh with a mission, a
purpose in mind: to bring a revelation of the future (Dan 11:2-12:4) that responds to Daniels
143
IBHS, 658; KB1, 901-02; BDB, 773-74.
144
IBHS, 420; Williams 142.
145
See Sending in NIDOTTE.
146
CDCH, 463.
147
C. John Collins, , in NIDOTTE.
32
current historical situation. Accordingly, Dan 10:14 teases out the speakers revelation of the
future.
Dan 10:14a1 Now I have come to explain to you teases out the mission of the one
dressed in linen: to explain to you (). The Hebrew contains an infinitive here
and the syntax of the infinitive expresses the purpose of the speakers coming to Daniel:148 an
explanation.
Explain () is written in the Hiphil stem of the verb, a causative stem;149 thus,
the one dressed in linen has come to bestow understanding upon Daniel in Dan 11:2-12:4
concerning the future of Daniels people. Now, as we noted above (Dan 10:11a3), Daniel is going
to have to expend some effort to process the understanding that the one dressed in linen is about
to bestow; understanding is two-pronged: the one dressed in linen bestows, Daniel grasps.
An explanation results in intellectual discernment and interpretation.150 Moreover, an

explanation implies the ability to comprehend meanings and perceive relations and causes.151
What the divine speaker is about to do is to provide Daniel with insight into the meaning, the
relations and causes in some patterns in history, patterns that influence the people of God
throughout the foreseeable future.
Dan 10:14a2-3 that which will happen to your people, in future days is the general
outline of the message that the one dressed in linen has come to convey; the specifics are ironed
out in Dan 11:2-12:4.
That which will happen () is written in the imperfect aspect; the syntactical-
aspectual nuance of the imperfect will happen is clearly future orientation, while the
aspectual nuance is probably durative.152 This conclusion is based largely on the durative reading
of the temporal prepositional phrase in future days. The sense is: will happen (over an open-
ended time period). The reader is surely aware of the fact that, taken at face value, this
prediction is predictive prophecy on the part of the one dressed in linen.
Happen () is from a semantic field of terms for happening.153 In this case, it will
be helpful to briefly survey the nine terms in this field; by doing so, we shall see why this specific
verb was chosen rather than the other eight.
The first verb is , a term that means to allow to happen, to allow to come.154
The verb only occurs four times in the OT; there is an element of opportunity that shapes the uses
of the verb (Exodus 21:13; 2 Kings 5:7; Psalm 91:10).
The second verb is , an action word that means to be or become something in a

stative sense (Genesis 27:29; Nehemiah 6:6; Isaiah 16:4).
148
Williams 197.
149
J-M 54 d.
150
Fox, Proverbs 1-9, 30.
151
Ibid.
152
J-M 113 b.
153
See Happening, meeting, attack in NIDOTTE.
154
CDCH, 26.
33
The third verb is , one of the most common verbs in the OT; it tends to describe
what is coming into being in one form or another (Genesis 1:2, 3, 5-9).
The fourth verb is , a verb that appears 29 times in the OT; it denotes an action
carried out with an emphasis on completion.155
The fifth verb is , which most often simply means to touch, to strike.156
The sixth verb is , a verb that means to encounter someone or something whether
intentionally or unintentionally.157
The seventh verb is , a verb with a strongly temporal or spatial nuance, used in
the sense of to be in front, to go at the head, to be opposite; to go up to someone, to meet
someone.158
The eighth verb is , a verb that is similar to, if not synonymous with, the verb we
have in Dan 10:14a2, (the similarity is obvious). Both verbs can denote the more or less
general happenings in life.159 But significantly, both verbs can denotes events in which Yahweh
has a direct hand ( Deuteronomy 31:29; Isaiah 51:19; Jeremiah 13:22; 44:23;
Genesis 24:12; 27:20; Numbers 11:23; Daniel 10:14).
So, what does all of this suggest? It seems to be the case that the word used in Daniel is
associated with events or happenings in life that have Yahwehs direct involvement. We are not
merely in the world of the opportunistic (), of becoming something in a stative sense
(), of basically that which comes into being (), of what is determined with the end
in view (), of merely touching or encountering (), of intentional or unintentional
meetings (), or of confrontation (); rather, the term that the one dressed in linen
uses is the term that is linked with the expectation of divine involvement.160 So the sense of Dan
10:14a2 becomes: that which will happen (at Yahwehs discretion) to your people in the future.
The above study on that which will happen underscores the sovereignty of Yahweh in
human history. The human power-players in this world, as typified in Dan 11:2-45, are at the
mercy of supremacies well above them and far beyond them; nothing in Dan 11:2-45 is
happenstance; none of it depicts the survival of the fittest militarily or politically. Rather, Dan
10:14a2 tells us in no uncertain terms that Yahwehs purposes in human history will prevail; the
final meaning in history is worked out via Yahwehs single-minded objectives. As D.S. Russell
put it, the unifying principle in human history is the belief in the overruling purpose of God.161
The here-and-now and the future, the already and the not yet, are fused around the unifying
purposes of Yahweh in human history. To put the same thing another way, human freedom
serves the purposes of Yahwehs divine plans for human history.
Tyler Williams, , in NIDOTTE.

155
156
KB1, 668.
157
Michael Grisanti, , in NIDOTTE.
158
KB2, 1068.
159
160
161
D.S. Russell, The Method and Message of Jewish Apocalyptic (Philadelphia: The
Westminster Press, 1976; seventh printing), 217.
34
Your people () are the key players in the unfolding of Yahwehs purposes for
the future. Your people () appears eight times in the book of Daniel.162 In four of
these, your people () refers to Yahwehs covenant community (Dan 9:15, 16, 19, 24),
and in the remaining three, your people () denotes Daniels fellow covenanters (Dan
10:14; 11:14; 12:12). But, there is a distinction to be noted within the class of your people that
refers to Yahwehs covenant community.
In Dan 9:15, your people () denotes Israel delivered from Egypt; in Dan 9:16,
your people () denotes Israel as the objects of Yahwehs wrath via the exile; and in Dan
9:19, your people () denotes Israel seeking forgiveness.
But, in Dan 9:24, as we have seen, your people () denotes the covenant
community of the Messianic era; those who enjoy the blessings of (1) an end to covenant betrayal,
(2) sealing up the presence and power of sin, (3) wiping away guilt, (4) bringing near everlasting
righteousness, (5) sealing the vision, and (6) anointing a Most Holy One.
There is a progression of sorts in the development of your people () as

Yahwehs covenant community: they are the covenant community delivered from slavery (Dan
9:15), punished for covenant infidelity (Dan 9:16), forgiven (Dan 9:19), and blessed participants
in the Messianic era (Dan 9:24).163 We may infer that this Yahwistic depiction of your people
() informs your people () as Daniels fellow covenanters. Indeed, I would
affirm that your people () in Dan 9:24, to the extent that these enjoy the six blessings of
the Messianic era for all time, anticipates the meaning of your people in future days in Dan
10:14. In other words, your people () in Dan 10:14 is a more far-reaching concept than
merely Israel; your people must encompass the salvation history that concludes with sharing in
the Messianic era, both Jew and Gentile (Dan 9:24; 10:14).
In future days ( ) is a prepositional phrase with the

preposition , which is clearly used temporally. More specifically, the preposition may be read
in the sense of a time frame in which an event occurs.164 GKC affirms that indicates being or
moving within some definite sphere of time.165 The upshot is that the prepositional phrase
indicates an undefined period of time in the future. We can nail all of this down a bit more.
In future days ( ) appears in the Aramaic section of

Daniel (Dan 2:28) as well as thirteen times in the Hebrew Bible.166 Overall, in future days
( ) signifies an unspecified period of time in the future in which
decisive events are to be expected.167 In none of these appearances of in future days
162
Dan 9:15-16, 19, 24; 10:14; 11:14; 12:12.
163
See my exposition of Dan 9:24 in L Lineberry, Daniel 9, at www.scribd.com pages
118-31.
164
Van der Merwe, 280.
165
GKC 119 h.
166
Genesis 49:1; Numbers 24:14; Deuteronomy 4:30; 31:29; Isaiah 2:2; Jeremiah 23:20;
30:24; 48:47; 49:39; Ezekiel 38:16; Daniel 10:14; Hosea 3:5; Micah 4:1.
167
The Genesis 49 passage concerns the destiny of the twelve tribes of Israel. The
Numbers 24 passage is a message of the appearance of the Messiah in the future. In both the
Deuteronomy passages, the idea concerns decisive turning points in Israels faithfulness to her
covenant obligations in the future. Isaiah 2, Hosea 3, and Micah 4 all seem to refer to the arrival,
in the future, of the Messianic era. The Jeremiah passages (23:20; 30:24) refer to the decisive
35
( ) is the end of human history in view; rather the phrase denotes

future turning points in salvation history.168
Dan 10:14b1 indeed, still a revelation for (those) days is a tricky sentence. To begin
with, the opening particle, indeed (), is probably intensive in the sense of surely,
certainly.169 The one dressed in linen has just mentioned that which will happen to your people
in future days; now he reinforces that promise with assurance: indeed, (there is) still a
revelation for (those) days (the future days just mentioned).
Still () is an adverb that implies a temporal nuance that is extensive.170 The

adverb implies a time element that is far-reaching and somewhat open-ended. There is no
indication in this adverb of the termination of human history. There is still revelation concerning
future days.
Revelation () is normally translated vision by the versions, and strictly

speaking this translation is certainly permissible. However, the noun () denotes a vision
associated with a prophecy or revelation.171 For example, in 1 Samuel 3:1, the vision/
is mentioned in parallel with the word of Yahweh/; in 1 Chronicles 17:15,
the vision/ is in parallel with all these words/
(just spoken to David by Nathan); in 2 Chronicles 32:32, the deeds of
Hezekiah/ are written/ in the vision/
of Isaiah. The concept of as revelation is underlined in Psalm 89:20, which tells us that
Yahweh speaks/ in a vision/, thus imparting a revelation. In Dan 8:1, the
prophet receives a vision/ in which he foresees a terrible transgression and the
cessation of the regular sacrifice (Dan 8:12); subsequently, these events are termed a
vision/ by a celestial speaker; finally, during the Messianic era (Dan 9:24), the
vision/ and the prophecy/ will be verified. The upshot of all of this is
that vision/ is, when all is said and done, a medium of revelation, a word from Yahweh,
concerning in this case the shape of the future for the covenant community.
For (those) days () is a prepositional phrase with a definite article

prefixed to days. The nuance of the prepositional phrase points to specification and means
essentially with respect to.172 The upshot is that the vision or revelation the Divine speaker is
about to unfold (11:2-12:4) is with respect to the era mentioned in Dan 10:14a3 future days.
The back reference to future days is also supported by the definite article on days; that is, the
definite article functions to back reference a noun already mentioned in the context, future days
in Dan 10:14a3, in this case.173
events in Israels future vis--vis the Exile, while the two other passages (48:47; 49:39) promise
renewed fortunes in the future for Moab and Elam, respectively. The Ezekiel passage foretells a
future moment when Yahweh is deemed Holy in the eyes of the people of the earth.
168
Collins, Daniel, 161.
169
BDB, 472.
170
This adverb is a constituent adverb, qualifying the time extent of a vision concerning
this era (IBHS, 657). This temporal adverb is extensive in the sense of always, still, for a long
time or forever (IBHS, 658). The net effect is that this adverb signals futurity without implying
an end to human history.
171
On this point, see CDCH, 111.
172
Williams 273.
173
Gibson 30 b.
36
Summary of the revelation of the future (Dan 10:10a1-116, 14)
The major theme in the supernatural beings opening dialogue is his determination to
present a revelation of the future (Dan 10:10a1-116, 14). There are seven topics that comprise
the revelation of the future.
First, this revelation cost Daniel dearly (Dan 10:10a-b). Someone, we are not told
specifically who, set me shaking on my knees and hands. Evidently, in the act of being touched
by the heavenly being Daniel was reduced to a state of trembling. The net effect is that Daniel
was shuddering in response to this Divine presence.
Daniel consistently shows that his dreams or visions cost him dearly; in Daniel 7, his
vision of the four beasts alarmed him and deeply disturbed him (Dan 7:15, 28); in Daniel 8, the
vision concerning the ram and the he-goat, Daniel was terrified and fell prostrate (Dan 8:17) and
basically lost consciousness (Dan 8:18), eventually Daniel languished many days after this vision
(Dan 8:27). Then, in Daniel 10, the prophet experienced yet another vision; initially, Daniel was
drained of physical and intellectual strength (Dan 10:8), then he lost consciousness and lay
prostrate on the ground (Dan 10:9). As anyone can see, when Daniel was in the divine presence,
his all-too-human frame could not bear the spiritual stress.
More than likely, the stress is due to the catastrophic insight that these visions reveal.
The four beastly kingdoms in Daniel 7, the battle between the ram and the he-got leading to the
emergence of a grotesque little horn, in Daniel 10, the mere presence of one dressed in linen
combined with the revelation of the future that Daniel eventually receives (Dan 11:2-12:4), all of
this shows that the content of the revelation is often so shattering, so calamitous, that any normal
human would be devastated.174
Second, this revelation is an acknowledgement of Daniels value in the heavenly realm

(Dan 10:11a2); Daniel is referred to as a precious man. The Hebrew points to one who is highly
valued for his own superior qualities. The net effect is that Daniel is clearly one in whom God
takes immense delight; this is very high praise indeed! A reason for this high evaluation may be
close at hand; in Dan 10:12, we are told that Daniel set his heart on understanding and humbling
himself. Evidently, heaven values the qualities of (1) a determination to understand Gods will
and (2) the humility required to beg for the answers.
Third, this revelation requires intellectual engagement (Dan 10:11a3). The one dressed in
linen commands Daniel to understand the words. As we noted at the time, this command
instructs Daniel to apply intellectual effort in grasping the words in Dan 11:2-12:4. Indeed, the
upcoming extended divine speech 11:1-12:4 will not have its content simply poured into
174
If there is some practical consequence of this, the reader might do well to ponder the
following: less than scrupulous Christian authors or media celebrities traffic in receiving dreams
and visions, or even being carried away into heaven for one reason or another. I am not
prepared to disparage all claims of these kinds of events. At the same time, listening to the
reports of many of these kinds of events leaves one wondering why so many reports are so
different from that of Daniel. Could these be bogus?
37
Daniels mind. On the contrary, Daniel is going to have to apply his own intellectual ability to
comprehend and make connections in order to understand the divine communication.175
Fourth, this revelation unpacked the divine purpose for Daniels life (Dan 10:11a6). The
one dressed in lined affirms that he has been sent to Daniel. Indeed, as noted above, heaven
itself is responding in an immediate and forceful way to Daniels circumstances; there will be life
after the exile! To be sure, the speaker was sent with the express purpose of conveying a message
to Daniel: to bring a revelation of the future (Dan 11:2-12:4) that responds to Daniels current
historical situation.
Fifth, this revelation is an explanation (Dan 10:14a1); the one dressed in linen confesses
as much when he says, I have come to explain to you. At one level, the divine speaker has
come to bestow understanding upon Daniel in Dan 11:2-12:4 concerning the future of Daniels
people. At the same time, Daniel is going to have to expend some effort to process the
understanding that the one dressed in linen is about to bestow; understanding is a two-way street:
the one dressed in linen bestows, Daniel grasps. At a more fundamental level, this explanation
gives rise to intellectual discernment; the ability to comprehend meanings and perceive relations
and causes that impact the future. What the divine speaker is about to do is to provide Daniel
with insight into the direction of Daniels future, the relations and causes that comprise patterns
in history, patterns that influence the people of God throughout the foreseeable future.
Sixth, this revelation is a declaration, in no uncertain terms, of Yahwehs sovereignty

over the history of His people (Dan 10:14a2). The heavenly revelator, in Dan 11:2-12:4, informs
Daniel that which will happen to your people. The revelator promises that Yahwehs direct
involvement will emerge in the events described in Dan 11:2-12:4; Yahwehs discretion, His will,
His good pleasure in the operation of His moral universe prevail; ultimately, there is no human
power, nor demonic power for that matter, that can thwart Yahwehs purposes for His people.
Seventh, this revelation extols the supremacy of Yahwehs word (Dan 10:14a3-b1). The
speaker promises that there is still a revelation. The upshot is that what the one dressed in linen
will proclaim in Dan 11:2-12:4 is a direct revelation, a word from Yahweh, concerning in this
case the shape of the future for the covenant community. The supremacy of the spoken word, the
architecture of human history through the word of God, is what triumphs in the long run.
Answered prayer (Dan 10:12a1-12b1) is another theme that is prominent in the angelic
dialogue with Daniel. Embedded within this theme is the sterling nature of Daniels character as
a petitioner of God.
175
There is a lesson here: we may reasonably infer that Daniel was highly valued in the
heavenly regions because he was a man who was willing to work at understanding revelation.
What is more, such willingness to learn is rewarded with a very direct revelation. In my limited
experience (27 years) as a pastor, such willingness to labor at learning the lessons of Scripture is
very rare. Most seem to require that the Bible School lessons and the sermon must keep it
simple and make it fun. This revelation was anything but fun for Daniel and simplicity is not a
word that applies to Dan 11:2-12:4.
38
Dan 10:12a1-12b1 Then he said to me, Do not fear Daniel, for from the first day, when
you set your heart on understanding and on submitting yourself in the presence of your God, your
words were heard; so I have come in response to your words.
Do not fear is a polite request from the heavenly speaker to Daniel; there is an element
of comfort suggested in the words in this setting. Later in Dan 10:19, the prophet is again
comforted with the same words do not fear () that are disambiguated with
peace to you ( ) and be courageous ( ).
For from the first day, when is a causal line, introduced by the causal particle .176
The sense is: Daniel, you need not fear, since . The prepositional phrase from the first
day ( ) is a temporal phrase. This is followed by a relative
marker when () which, when used after a temporal phrase (from the first day),
also signals a temporal nuance for the relative.177 The upshot of these temporal indicators is that
the one dressed in linen is going out of his way to underscore the truth that intercession of the
kind we see in Daniel 9, from a man of this character, is heard and noted immediately. While
there may be causes for delay, as we shall see presently, the fact of the matter is that such
intercession from a man like this is heard instantly. Truly the efficacy of prayer is underscored by
the heavenly revelator.
The heavenly spokesperson lifts out two of Daniels personal motives that brought about
an instant hearing: (1) Daniel set his heart on understanding, and (2) Daniel submitted himself in
the presence of his God.
You set your heart on understanding is the first of the prophets motives that won the
favor of heaven; determination to understand was the first of Daniels contributions to answered
prayer. The usage of this collocation in the Hebrew Bible set the heart ( )
suggests a heightened resolve to perform some task (Ecclesiastes 1:13, 17; 8:9, 16). Kohler-
Baumgartner render the collocation with to make up ones mind to.178 BDB renders the
collocation with apply, devote the heart to do something.179
Understanding () is the purpose that fuels Daniels determination: he is

resolved to understand what the future holds for his people.180 In a nutshell, Daniel was
determined to apply his mind to gaining comprehension, to acquiring intellectual discernment, to
attaining some perception of relations and causes in the matter of the future of the covenant
community. It was this single-minded tenacity to understand what God had in mind for His
people that won Daniel such an instant hearing in heaven. But, tenacity is not all that Daniel had
going for him.
Submitting yourself in the presence of your God is the second motive that wrought an
immediate response from heaven; Daniel was dogged in his determination to know, but he was
also submissive in his approach to his God.
Submitting yourself () is a Hithpael infinitive; the important point

concerns the nuance of the Hithpael stem. Essentially, this stem is a reflexive stem, which means
176
For causal , see Gibson 125; IBHS, 640; GKC 158.
177
On this point, see Gibson 9 c; IBHS, 334.
178
KB1, 734; see also CDCH, 288.
179
BDB, 678.
180
See the full notes on this word in Dan 10:1, page 8.
39
that the subject of the verb (Daniel in this case) transforms himself or is transformed into the
effected state signified by the root.181 If we read the verb as a direct reflexive nuance, then Daniel
intentionally transforms himself into /submitting.
Submitting () is often translated humbling in the versions, a translation that

really isnt too far off the mark. Still, the Hithpael of the root () suggests submission.182
CDCH offers for Dan 10:12, to submit before () Yahweh.183 When used of strictly
human interactions, in the Hithpael means submit in the sense of submission to the
authority of someone else (Genesis 16:9). In Ezra 8:9, a fast is proclaimed in order to stimulate
submission to Yahwehs protections against the hazards of an upcoming journey.
Pter-Contesse and Ellington translate in a more predictable way: understand and

humble. They then note that translators might want to reverse the order of the two verbs, since
logically, humbling yourself comes before the attempt to gain understanding. 184 Indeed, many
of the English versions have this logical difficulty; but, if we translate the second verb ()
as submit, then the logic of the passage is clear: once Daniel gains understanding, he commits
himself to submit before Yahweh to the will of God for his people for the future.
Understanding calls for submission to what is understood; naturally, Daniel has no way
knowing what his part in the future, if any, is to be; still, he is willing to submit to what he
understands of Gods will. Daniels attitude would also, hopefully, impress those who would
read Daniel later: understanding the will of God necessitates submission to the will of God. As
we shall soon see, in Dan 11:21-45 especially, submission (not so much humility or afflicting
oneself) will be the order of the day, and it will be costly.
Overall, then, the immediacy with which Daniels prayers are answered is the product of
his intense desire to understand and his equally intense desire to submit once he does understand.
I have come in response to your words is a sentence that teases out the net effect of
Daniels words, probably his prayer implied in Dan 10:2.185 The very close connection between
Daniels words of prayer and the arrival of the heavenly being implies that prayer does change
things in the real world; as Baldwin notes, this visitation would not have occurred apart from
Daniels specific prayer.186
A very puzzling theme now emerges in the angelic discourse: political power-players
are somehow in the sway of influences far above them (Dan 10:13). This almost parenthetical
remark is introduced in response to the three week delay implied in Dan 10:2; if Daniels words
were heard immediately, why the delay? The Prince of Persia opposed this heavenly
spokesperson for twenty one days (Dan 10:13a2).
In a very real way, Dan 10:13 mirrors the theme of the entire book, a theme that is
situated in every chapter of the book.187 That theme is: God is absolutely sovereign over the
181
IBHS, 429; J-M 53 i.
182
KB1, 854.
183
CDCH, 334.
184
185
On this point, see Baldwin, 181; Driver, Daniel, 156; Slotki, 83.
186
Baldwin, 181.
187
The opening two verses of the entire book (Dan 1:1-2) depict Nebuchadnezzar
overwhelming Jehoiakim; but the reality is that Yahweh delivered the Judahite king into the
40
national and international political-military affairs in this world, appearances to the contrary.
Accordingly, Dan 10:13 is embedded in a book length context that extols the supremacy of the
celestial over the terrestrial; this fact should help remove some of the puzzlement that attends Dan
10:13, for Dan 10:13 is essentially making the same point the entire book of Daniel makes in one
way or another. As Russell puts it, History thus assumes a supramundane character; its meaning
is to be found not only at the end of history, but also above history in the realm of spiritual
being.188
Dan 10:13a1-b2 But the prince of the kingdom of Persia, was standing in opposition to
me for twenty one days, then behold Michael, one of the chief princes, came to help me; when I
remained there over against the kings of Persia.
The prince of the kingdom of Persia is the principal antagonist to the heavenly speaker.
There are two general views as who this prince is: (1) an angelic being, and (2) a human leader.
William Shea defends the latter position, arguing that prince () is used in the book of
Daniel of both humans and angels,189 and that in Daniel prince (), when used of an angelic
figure, is never used of a fallen angel, a demon, or Satan,190 as seems to be implied in Dan 10:13.
As far as Daniel is concerned, Sheas first point is unassailable. The second point is well taken
also; Dan 10:13 may be content to remain silent on the moral/spiritual being of this heavenly
antagonist. However, the Guide affirms that the prince () is a heavenly being of some
stripe based on context, antagonistic to the interests of the heavenly speaker (Dan 10:13a2).
The prince of the kingdom of Persia is written as a pair of genitive constructions (of).
The first is: prince of the kingdom ( ); the second is: the kingdom of Persia
( ).
hands of the Babylonian (Dan 1:2). In Dan 2:21, the superintendence of the terrestrial by the
celestial is crystal clear: Yahweh removes kings and He installs them. In Dan 3:29, after
Nebuchadnezzars attempt to send three Jews to the crematoria failed, even he had to admit that
no God could save as Yahweh had just done. In Dan 4:34, the same Nebuchadnezzar, after
having been severely humbled by Yahweh, once more admitted his subservience to Yahweh. In
Dan 5:26, Daniel informs Belshazzar that Yahweh had numbered the days of Belshazzars
kingdom and brought it to a close. In Dan 6, after king Darius failed attempt to be rid of Daniel,
Darius admitted that Yahwehs dominion is to the end of time (Dan 6:27). In Dan 7, after the
dominion of earthly kingdoms was taken away (Dan 7:12), all dominion is given to one like a son
of man in perpetuity (Dan 7:14). In Dan 8, in a vision granted to Daniel concerning the future, a
particularly rapacious leader emerges on the worlds political-military stage, only to be broken
but not with human hands (Dan 8:25). In Dan 9, Gabriel informs Daniel that ultimately human
history is to be ruled by the Messiah (Dan 9:24). In Dan 10:13, a heavenly spokesman is delayed
for twenty one days in coming to Daniel by the opposition in heaven by the prince of Persia. In
Dan 11, the visionary ultimately directs Daniels attention once more to the rapacious leader of
Dan 8; here also, this leader meets his doom with no one to help him (Dan 11:45). Finally, in
Dan 12, after predicting an unprecedented time of trial for the people of God (Dan 12:1), the
spokesperson promises that God will vindicate the righteous through resurrection (Dan 12:2). In
all of these examples, it is clear that the celestial trumps the terrestrial; political power-players are
locked in the sway of influences far above them.
188
Russell, Jewish Apocalyptic, 245.
189
William Shea, Wrestling with the Prince of Persia, Andrews University Seminary
Studies, Autumn 1983, Vol. 21, No. 3, p. 234.
190
Ibid.
41
The syntax of the first genitive prince of the kingdom relates prince and
kingdom by role, the sense being: the (heavenly) prince whose role it is to rule over the
(earthly) kingdom.191 Admittedly, there is activity inferred in prince (); accordingly, the
gist of this genitive seems to lie with the role or social structure of rulership.
The syntax of the second genitive the kingdom of Persia is probably a genitive of
association: the individual entity Persia belongs to the class of kingdom.192 Of these
two genitive constructions, the former is the more important, accentuating the dependency of the
terrestrial (the kingdom) on the celestial (the prince).
Prince () is from a semantic field of terms for rule or dominion193; this observation
should be well noted by the reader: the heavenly prince (one in a position of rule/dominion) is
one whose role it is to rule over the kingdom.
The ranges of meaning for prince () may be divided into human referents and
heavenly referents; among the earthly referents, may denote: (1) an army commander, an
officer of soldiers, a body-guard, a captain of a fortress; (2) a prince, a national leader, ruler,
official, court official, royal ambassador; (3) a royal domestic master, a courtier, a steward; (4) a
tribal chief or leader of a clan; (5) the ruler of a district, a provincial governor; (6) a principal city
governor, a city official; (7) a magistrate; (8) a religious leader, a cultic overseer; (9) any notable
person; (10) a person of authority, an elder; (11) a warden of a prison; (12) a chief herdsman; (13)
a taskmaster; (14) a music-master; (15) a leader of itinerants, vagabonds, raiding party. Then,
among the heavenly referents we have: (1) a captain of the heavenly host; (2) the Messianic ruler,
the prince of peace; (3) an angelic prince; and (4) of Yahweh as Divine Prince.194
In the book of Daniel, both human and heavenly referents are in play. In Dan 1:7-11, 18,
either sense (2) a royal court official or sense (3) a royal domestic master fit the use of
. In Dan 9:6, 8, the sense of is either (4) the tribal chief or (10) an elder in the
clan. Finally, in Dan 11:5, the sense of is probably (2) a national leader. Among the
heavenly referents of in Daniel, we have two options: (1) Yahweh (Dan 8:11, 25), and (2)
an angelic being (Dan 10:13, associated with Persia), 20 (associated with Persia and Greece), 21
(Michael); 12:1 (also Michael). In any event, these heavenly referents of all fall within the
semantic domain of rule and dominion; thus prince may be a slightly feeble translation.
For Kohler-Baumgartner, the is a higher being, a guardian angel in Dan
10:13.195 BDB opts for patron-angel for in Dan 10:13.196 The term () is used of
heavenly beings in the books of Joshua and Daniel.
Joshua 5:13-15 is an account of an encounter between Joshua and a /leader

suddenly standing before him with a drawn sword in his hand (Joshua 5:13). Marten Woudstra
suggests that this drawn sword signal combat readiness.197 Then, this being identifies himself
as a captain of the army of Yahweh (), where army of Yahweh
191
John Beekman and John Callow, Translating the Word of God (Grand Rapids:
Zondervan, 1974), 254.
192
IBHS, 153.
193
See Rule, dominion in NIDOTTE.
194
CDCH, 440.
195
KB2, 1352.
196
BDB, 978.
197
Marten H. Woudstra, The Book of Joshua (Grand Rapids: Eerdmans, 1981), 104.
42
has militaristic overtones;198 indeed, the drawn sword would seem to imply as much. Then, this
captain of the army of Yahweh tells Joshua to remove his shoes, for he is standing on holy
ground (Joshua 5:15). This act implies that Joshua is in the presence of a superhuman presence,
essentially divine in nature. The upshot is that on the eve of the conquest of the Promised Land,
Joshua finds himself in the presence of a divine being whose emergence suggests combat
readiness and the promise of victory owing to divine support. As in Daniel, so in Joshua, the
celestial has dominion over the terrestrial (thus Dan 10:21; 12:1).
Two references to leader/prince () allude to Persia and Greece (Dan 10:13, 20). In
both of these, some level of antagonism is obvious. In Dan 10:13, this leader/prince () is
withstanding ( ) the angelic being who came to Daniel. The verbal
phrase, withstand ( ), signals to stand against, to rise up against, to
withstand.199 To be sure, there is antipathy here, certainly opposition and possibly even
aggression, but the precise nature of this rivalry is not explicitly stated.
Similarly, the reference to the leader/prince () in Dan 10:20 depicts the angelic
being as fighting () against the leader/prince () of Persia. The term used for
fighting () is written in the Niphal stem, which yields the sense of to fight, to wage war,
to enter into battle against a foe.200 Once more, in this context, there is nothing to hint at the type
of warfare the speaker has in mind.
We might conclude, in a very general way, that the fight of the celestial being is a Holy
War, a war waged on behalf of the interests of God and against those who are opposed to the
interests of God; the fight of the prince of Persia is a battle waged on behalf of the interests of
the state of Persia. Goldingay neatly summarizes the nature of this heavenly-earthly conflict: it is
a struggle over whether Gods purpose for history should be revealed and a struggle over
whether it should thereby be put into effect.201 There is more to human history than the sum total
of the intentions, the free will decisions, the ineptness and scheming of human beings;
something in the realm of the spirit lies behind them.202 We must be content to know that there
is more to human history than meets the eye.
Standing in opposition to me is how the one dressed in linen describes his delay in
getting to Daniel for twenty one days. Standing () in opposition to me
() is a participial clause. The collocation of the verb () and the particle
() appears seven times in the Hebrew Bible,203 with various prepositions prefixed to the
particle. Three nuances are evident for the collocation: (1) to stand opposite someone in a spatial
sense (Joshua 5:13; 2 Kings 2:7; Daniel 8:15; 10:16); (2) resistance in one form or another
(Ecclesiastes 4:12; Daniel 10:13); and (3) to stand aloof from another (Obadiah 1:11). Overall
then, the collocation in Dan 10:13 denotes defiance and challenge. This is in distinction to Keils
assertion that means to stand beside the kings of Persia in order to influence
them;204 there is no support for this rendering of the collocation.
198
See CDCH, 373; Woudstra, 105.
199
CDCH, 330.
200
Ibid., 193.
201
Goldingay, 312.
202
Ibid.
203
Joshua 5:13; 2 Kings 2:7; Ecclesiastes 4:12; Daniel 8:15; 10:13, 16; Obadiah 1:11.
204
Keil, Daniel, 416.
43
Collins glosses opposed me;205 Slotki opts for withstood me in the sense of preventing the
Divine speaker from coming to Daniel twenty one days earlier.206 The United Bible Society
translators go with withstood me, and note that the verb may point to either physical resistance or
some kind of opposition.207 Overall, then, the collocation denotes defiance and challenge of some
sort; in Dan 10:13, the writer is mute on the matter of the precise nature of the conflict.
The Septuagint tradition varies. The Old Greek tradition translates

with , and Theodotion opts for . The Old Greek translation
means set oneself against, oppose, resist, withstand.208 Theodotion seems to be a bit ambiguous;
may signal either (1) to stand opposite to someone, or (2) to be an opponent of
someone in the sense of opposed, contrary, or hostile.209 Accordingly, while the wording varies
the nuance doesnt; the sense of the Septuagint translators is hostility to someone without
specifying just what form the antagonism takes.
Accordingly, there really is no particular warrant for specifying some sort of physical
resistance in Dan 10:13, including some kind of militaristic heavenly warfare. At best, the
terminology permits the reader to infer that resistance was and is offered, indeed, a level of
resistance that prevailed for twenty one days. Then, help emerged.
Michael, one of the chief princes is identified as he who came to the aid of the one
dressed in linen. Michael () is a name that means Who is like El?.210 The
proper name appears only in Daniel in reference to the angel, Michael (Dan 10:13, 21; 12:1). In
Dan 10:13, Michael is one of the chief princes who came to the aid () of the one dressed
in linen; in Dan 10:21, Michael is referred to as your (plural suffix) prince where the antecedent
of your seems to be Daniel; and in Dan 12:1, Michael is identified as the prince/leader ()
who watches over () your people where your people is defined in the same verse as
everyone found written in the book. In Dan 12:1, at least, your people encompasses far more
than Israel, indeed, the Messianic community must be in view, since they awake to everlasting
life (Dan 12:2).
One of the chief princes is an appositional line that probably has class denotation;211
Michael belongs to the class of chief () princes (). Both of
these terms have a definite article, which probably also underlines a class of persons that is
unique and determined in and of itself.212 Thus, we are justified in reading one of the chief
princes as designating rank or division or a caste of such princes. Baldwin refers to one of the
chief princes as the hierarchy in the heavenlies.213
205
206
Slotki, 83.
207
208
Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early
Christian Literature, revised by F.W. Gingrich and F.W. Danker (Chicago: University of Chicago
Press, 1979), 67 (hereafter abbreviated BAGD).
209
Ibid., 262.
210
KB1, 576.
211
Gibson 39 b.
212
IBHS, 244.
213
Baldwin, 181.
44
Chief () is an adjective that means the first in rank214 in Dan 10:13.

BDB follows suit, translating as first in degree, chief215 in Dan 10:13. Pter-
Contesse and Ellington gloss the adjective () with first rank.216 Goldingay glosses
supreme leader.217 The Jewish view, consistent with the great rabbinic commentator Rashi, is
expressed by Slotki, who writes that chief princes are a group of archangels in the celestial
hierarchy, superior to the angels, and enjoying a closer proximity to the Divine throne.218
Finally, in Jude 9, Michael is referred to as an archangel ().219 This noun comes
from a semantic domain of terms for supernatural beings, and points to one who is a chief or
highly important angel, possibly implying one who commands other angels.220
Accordingly, one of the chief princes implies some sort of caste, some kind of pecking
order or even a chain of command; evidently, these princes are arranged hierarchically.
Came to help () is part of the function of Michael in Dan 10:13, a function

rendered to the one dressed in linen (and therefore Daniel); similarly, Michaels function in Dan
10:21, also rendered for one dressed in linen (and therefore Daniel), is supportive (remains
faithful with/); finally, in Dan 12:1, Michael stands protectively by ( )
your people, i.e., all who are found written in the book. Thus, Michaels role is both supportive
and protective; we shall only deal with his supportive role in Dan 10:13 at this point.
Help () is from a sematic field of terms for support.221 Grammatically, the verb is
a Qal, infinitive construct, where the infinitive syntactically signals the purpose behind Michaels
coming () to the one dressed in linen.222 Basically, the verb () denotes to help,
assist.223 CDCH follows suit for in the Qal stem: to help, assist, to come to the aid of.224
Allan Harman affirms that denotes an act of divine intervention to benefit the one dressed
in linen (and of course ultimately Daniel).225 U. Bergmann notes that in Dan 10:13 implies
cooperation between benefactor and recipient when the strength of one (the one dressed in linen
in this case) is insufficient.226 Bergmann then brings out this nuance of the verb, translating
in Dan 10:13, to stand with to deliver.227
Summary of Dan 10:13a1-b2
214
KB2, 1168; similarly, CDCH, 410.
215
BDB, 911.
216
217
Goldingay, 272.
218
Slotki, 83.
219
Interestingly, the nature of the conflict in heaven in Jude 9 is depicted as disputing and
arguing; hardly the stuff of armed combat!
220
J.P. Louw and E.A. Nida, ed., Greek-English Lexicon of the New Testament Based on
Semantic Domains (New York: United Bible Societies, 1989; second edition), 12.31.
221
See Help, support, sustenance in NIDOTTE.
222
For the infinitive construct used to signal the purpose of some action, see Gibson
107.
223
KB1, 810.
224
CDCH, 319.
225
Allan Harman, , in NIDOTTE.
226
U. Bergmann, , in TLOT II, 872.
227
Ibid., 873.
45
The gist of Dan 10:13a1-b2 is this: political power-players are somehow under the
influence of authorities far above them. This almost parenthetical remark is introduced in
response to the three week delay implied in Dan 10:2; if Daniels words were heard immediately,
why the delay? The Prince of Persia opposed this heavenly spokesperson for twenty one days
(Dan 10:13a2). There are two questions posed by this verse: (1) just what is a prince? (2) What
is the nature of the opposition between these two antagonists?
As to the first question, the prince may be either a human leader of some sort or a
heavenly being; these are the only two options the term gives us based on usage in the OT. As
we noted, the Hebrew term used here () is from a semantic field of terms for rule or
dominion. This fact tells us much: whatever these beings are, whether divine or human, they are
beings with authority, presences in a position to exercise some level of influence. This, in turn,
means that the prince of Persia is in some position of authority over Persia, the nation. Indeed,
the genitive construction, prince of Persia, denotes the (heavenly) prince whose role it is to rule
over the (earthly) kingdom. We may assume with D.S. Russell that these angelic powers are
given free course by God, but only for a season and only by His permissive will.228 Just how
their rule is exercised is not stated and speculation is useless; we simply do not know, at least
from reading the book of Daniel.
Moreover, when we consider the term prince when used of a heavenly being in the OT,
there is not a hint that the word ever refers unambiguously to a demon, a fallen angel, or to Satan.
Moreover, to refer to the prince of Persia in Dan 10:13 as some sort of guardian angel or a patron
angel seems to diminish the nefarious character of his work. Such beings as the prince of Persia
are heavenly beings that are intent on pursuing the interests of Persia; he is more of an advocate
or promoter of Persia than a guardian or patron. On the other hand, when used of an angel like
Michael, the prince is one who represents the interests of God in heaven and on earth; indeed, the
heavenly prince is one whose power has predominance over terrestrial affairs (Josh 5:13-15;
Daniel 10:21; 12:1).
Finally, we question the association between Michael as a prince restricted to the nation
of Israel; it seems that the association of Michael with Gods people on earth may be a bit wider
than Israel. As we noted above (see page 34), in Dan 9:15, your people denotes Israel delivered
from Egypt; in Dan 9:16, your people denotes Israel as the objects of Yahwehs wrath via the
exile; and in Dan 9:19, your people denotes Israel seeking forgiveness. But, in Dan 9:24, as we
have seen, your people denotes the covenant community of the Messianic era; those who enjoy
the blessings of (1) an end to covenant betrayal, (2) sealing up the presence and power of sin, (3)
wiping away guilt, (4) bringing near everlasting righteousness, (5) sealing the vision, and (6)
anointing a Most Holy One.
There is a progression of sorts in the development of your people as Yahwehs
covenant community: they are the covenant community delivered from slavery (Dan 9:15),
punished for covenant infidelity (Dan 9:16), forgiven (Dan 9:19), and blessed participants in the
Messianic era (Dan 9:24). Accordingly, Michael, the great prince who stands guard over the
sons of your people in Dan 12:1 is, more than likely, the guardian of the soon to be Messianic
community as outlined in Dan 9:24.
As to the second question, the nature of the opposition between the heavenly and earth-
oriented antagonists may well be less militaristic than often imagined. In Dan 10:13, a
leader/prince is withstanding the angelic being that came to Daniel. The verbal phrase,
228
Russell, Jewish Apocalyptic, 245.
46
withstand, signals to stand against, to rise up against, to withstand.229 To be sure, there is

antipathy here, certainly opposition and possibly even aggression, but the precise nature of this
rivalry is not explicitly stated.
Similarly, the reference to the leader/prince in Dan 10:20 depicts the angelic being as
fighting against the leader/prince of Persia. The term used for fighting is written in the
Niphal stem, which yields the sense of to fight, to wage war, to enter into battle against a foe.230
Once more, in this context, there is nothing to hint at the type of warfare the speaker has in mind.
We might conclude, in a very general way, that the fight of the celestial being is a Holy
War, a war waged on behalf of the interests of God and against those who are opposed to the
interests of God; the fight of the prince of Persia is a battle waged on behalf of the interests of
the state of Persia. Goldingay neatly summarizes the nature of this heavenly-earthly conflict: it is
a struggle over whether Gods purpose for history should be revealed and a struggle over
whether it should thereby be put into effect.231
Daniels response Dan 10:15-17
10:15a1 Then while he was speaking

with me,
10:15a2 even these very words;
10:15b1 I put my face to the ground,
2
10:15b and I grew silent.
10:16a1 Then behold: something
that appeared like a
human being,
10:16a2 touching my lips;
1
10:16b then I opened my mouth,
10:16b2 and I spoke,
10:16b3 and I said to the
one standing before me:
10:16b4 My lord, because of the vision,
10:16b5 my uncontrollable anguish has
overwhelmed
me,
10:16b6 and I am not able to maintain
strength.
10:17a1 And how my lord is this
servant able,
10:17a2 to speak with such as my lord;
10:17b1 for just now strength
does not stay with me,
10:17b2 seeing that no sign of
life remains within me?
229
CDCH, 330.
230
Ibid., 193.
231
Goldingay, 312.
47
As Daniel has discovered previously, receiving a divine revelation can be enervating. So

it is in this case; Daniel experiences a wide variety of devastating effects: there is an expression
of self-abnegation (Dan 10:15b1); Daniel is speechless (Dan 10:15b2); he is emotionally
anguished (Dan 10:16b5), and is physically weakened (Dan 10:16b6, 10:17b1-2).
Evidently, throughout the speech (Dan 10:11-14) Daniel was prostrate, listening with his
face to the ground (Dan 10:15b1). This action discloses Daniels psychological state as well as
his attitude to the one who was speaking to him.
The sense of putting the face to the ground implies humility, a state of mind that bespeaks
self-effacement. In Genesis 44:14, the gesture denotes the subservience of Judah and his brothers
to Joseph. In Joshua 5:14, in a similar situation, Joshua encounters a divine being and falls to his
face in deep respect of the person before him (see also Ruth 2:10; 1 Samuel 25:23; 2 Samuel
14:22). Then, in Joshua 7:6, Joshua again falls on his face, this time in an attitude of shame and
self-reproach. Thus, in one way or another, the act of putting ones face to the ground signifies
an attitude or the state of mind of the person in question.
Daniel has similarly described his encounters with Divine beings elsewhere (Daniel 8:18;
10:9). The reference to putting the face to the ground in 8:18 is accompanied by swooning in the
presence of the angel; likewise in 10:9, Daniel is dazed or stunned into silence. Both of these
incidents imply trepidation in the presence of the Divine speaker. Again in 10:15, Daniel has put
his face to the ground as an expression of his attitude towards and a psychological state
associated with the presence of a Divine being (naturally this self-abnegation is also prompted by
what the one dressed in linen says).
Once again, Daniel is speechless (Dan 10:15b2). Daniel reports the incident this way: I
grew silent (). The term written here is the Niphal of the verb . The
Niphal stem used in this verb (the ingressive-stative Niphal) tells us that Daniel came to be in a
particular state, referring to emotions and the like that react upon the psyche.232 The net effect
was that Daniel grew silent.
The verb used () is from a semantic field of terms for silence.233 The basic
meaning of the root is to bind, and when used in terms of speech, means to be
dumb.234 The verb means that one becomes silent ( in Psalm 39:2); that one
cannot even open the mouth ( in Psalm 39:10). Daniels lips were tightly
closed, even to the point of being incapable of speech.235 Baldwin summarizes the speechlessness
episode thus: Daniel was literally deprived of the power of speech until he received a second
supernatural touch, this time on his lips, and was given the power of speech once again.236
Moreover, Daniel is emotionally anguished (Dan 10:16b5); he puts the matter this way:
my uncontrollable anguish has overwhelmed me. The subject of this clause is uncontrollable
anguish () and the action word is has overwhelmed me ().
232
IBHS, 386.
233
See Rest, silence in NIDOTTE.
234
KB1, 57.
235
On this point, see John Oswalt, , in NIDOTTE.
236
Baldwin, 181-82.
48
Uncontrollable anguish () is a noun that appears five times in the OT (1 Samuel

4:19; Isaiah 13:8; 21:32; Daniel 10:16); in all five instances, the term denotes an experience of
intense physical pain (1 Samuel 4:19) or brutal emotional anguish (Isaiah 13:8; 21:3; Daniel
10:16).
The intensity of the emotion associated with /uncontrollable anguish is clear

when we note some of the parallel expressions used with . That is, in Isaiah 13:8, a
judgment context, /uncontrollable anguish is associated with being terrified out of
ones senses ( in the Niphal); what is more, /uncontrollable anguish is
tantamount to distress and anguish (); finally, /uncontrollable anguish is
accompanied by being stunned and aghast (). Altogether, the psychic manifestations of
/uncontrollable anguish are obvious.
The picture is similar in Isaiah 21:3, also a judgment context. Here,

/uncontrollable anguish is indistinguishable from writhing in agony and terror
(); this state of affairs leaves one distressed and agitated ( in the Niphal) as
well as terrified out of ones wits ().
We would have to acknowledge the fact that /uncontrollable anguish is not

used in a judgment context in Dan 10:16. This should imply that the experience of
uncontrollable anguish is somewhat less intense; at the same time, uncontrollable anguish is
sufficient to rob Daniel of the power of speech (Dan 10:15b2) and utterly deplete his physical
strength (Dan 10:16b6, 17b1-2). We have attempted to capture this moderated sense of the term
with the translation uncontrollable anguish. One final point before we begin to sum up:
/uncontrollable anguish is written as a plural noun. This implies that the author intends
to intensify and focus upon the experience of uncontrollable anguish.237
Among the commentators, Keil opts for violent terror;238 Driver renders with
throes and notes that it describes Daniel as being as prostrate and helpless as a woman in the
pains of labor;239 Montgomery refers to /uncontrollable anguish as an expression of
extreme desperation.240 The upshot is that Daniel is experiencing uncontrollable anguish. Now,
the nature of the experience is teased out with the action word in the clause.
Has overwhelmed me denotes how Daniel experienced this uncontrollable anguish, this
extreme desperation. The verb that Daniel uses is the Hebrew term , which is written in the
Niphal stem of the verb. The verb is found among a semantic field of terms for change.241 Daniel
uses the verb twice in his book, both in reference to his own experience of a direct revelation
from God (Dan 10:8, 16); both experiences were incapacitating.
Overwhelmed as a translation for in the Niphal stem is but one of several. One
denotation for is to be altered from one state to another.242 For example, in Exodus 7:15 a
staff in Moses hand is turned into (altered) a serpent. A second denotation, similar to the first, is
237
GKC 124 a.
238
Keil, Daniel, 420.
239
240
Montgomery, 414.
241
See Change in NIDOTTE.
242
On this point, see KB1, 253.
49
a change of mind or a change in attitude toward someone or something.243 For example, in

Exodus 14:5, after the Israelites had fled Egypt, Pharaoh and his henchmen had a change of heart
toward the departed Israelites. A third sense of is evident in Joshua 8:20, where those who
had been fleeing turned against their pursuers.244 A fourth nuance of implies a reversal of
fortune;245 in Esther 9:1, the enemies of the Jews planned to gain mastery over them, but the
tables were turned so that Jews were the ones who gained the mastery. A fifth nuance of
denotes that which comes into one's possession as a new belonging;246 for example, in Isaiah
60:5, the wealth of the sea passes into the hands of Gods people. A sixth nuance of
implies intense inner turmoil expressed as the heart turning over within one; this happens to
Yahweh in Hosea 11:8, an intense and compassionate expression of Yahwehs love for a
recalcitrant and wayward Israel. Finally, in our passage, expresses the particular notion
of wave upon wave of pain.247 Seybolds reading of the verb captures the intensity of the
context better than Kohler-Baumgartners more sedate to come upon.248
The upshot is that overwhelmed signals that wave after wave of uncontrollable anguish
kept on washing over Daniel; the prophet is convulsed with distress. We are not told why such
powerful emotions should come over Daniel; indeed, he has been ministered to by angels (Dan
10:10, 16, 18). A good guess as to the motive behind Daniels overwhelming angst is his deep
concern for the future of Gods people (Dan 10:2-3).249 At the same time, we should not forget
that Daniel is in the presence of heavenly beings; this fact alone could be enough to promote such
intense reactions. However, in the final analysis, we do not know why Daniel reacts as he does,
and speculation should be labeled as conjecture or avoided altogether.
Finally, there is the matter of Daniels physical weakness (Dan 10:16b6, 10:17b1-2).
Daniel reports that he is unable to maintain strength (Dan 10:16b6) and that there is neither
strength (Dan 10:17b1) nor breath (Dan 10:17b2) remaining with Daniel.
The drift of Dan 10:16b6 is easily dealt with. The syntactical-semantic thrust of the
perfective aspect of the verb I am not able to maintain strength implies that the situation
started at some time in the past and persists up to the moment of speaking with the Divine
being.250
The lexical thrust of the verb-object collocation suggests that Daniel was unable to keep a
firm hold on strength.251 BDB seems to go along the same path, glossing our collocation in the
sense of not retaining strength.252 The same collocation has already described Daniels deathly
pallor and loss of strength in 10:8.
243
Ibid.
244
Ibid.
245
Ibid., 254.
246
Ibid., 253.
247
K. Seybold, , in TDOT, vol. III, 424.
248
KB1, 253.
249
See the notes on pages 10-11.
250
See IBHS 487; Comrie, 58-59, refers to the experiential perfect.
251
KB1, 870r.
252
BDB, 783r.
50
The details of Dan 10:17b1 are similar. The syntax of the adverb just now suggests
a temporal adverb from now on.253 However, BDB is less than certain about how the adverb
should be translated and goes with just now.254 This gloss seems to read the adverb more
circumstantially in the sense of just now (under these conditions). This second reading seems to
be closer to the contextual sense.
Moreover, the lexical drift of the noun for strength implies human physical strength or
power.255 What is more, the lexical thrust of the verb stay implies what remains standing or
motionless.256 BDB nuances the verb along these same lines with: continue, abide, be established
or maintain itself.257
Thus far, physically, Daniel is utterly spent; and what is worse, he has no physical
reserves from which to draw. The last line, however, may imply more than meets the eye.
Daniel says, No sign of life () remains within me (Dan 10:17b2); the

English versions tend to translate breath here, which makes the tricky term.
Basically, the noun has the following ranges of meaning: (1) the breath of humans and animals as
evidence of life, (2) the breath of God, and (3) a person or a soul.258 Given senses (1) and (3), we
may infer that is a metaphor in this verse of life in general. Accordingly, Daniel is
engaging in hyperbole and stating that he is next to lifeless!
Second dialogue Dan 10:18-11:1
Second address by the supernatural being Dan 10:18-19a4
10:18a1 Then once more he touched me,

2
10:18a the one with the appearance of a man,
10:18a3 and he strengthened me.
10:19a1 Then he said:
10:19a2 Do not fear precious
man,
10:19a3 peace to you,
10:19a be firm and be courageous!
4
Daniels response Dan 10:19b1-5
10:19b1 Now, as soon as he spoke with

me,
253
KB1, 902.
254
BDB, 774r.
255
Ibid., 470r.
256
KB1, 841.
257
BDB, 764, prefers strength does not maintain itself within me.
258
CDCH, 287; see also KB1, 730.
51
10:19b2 I was strengthened,

10:19b3 and so I said:
10:19b4 May my lord speak,
10:19b5 for you have strengthened me!
Concluding remarks by the supernatural being Dan 10:20-11:1
10:20a1 Then, he said:

10:20a2 Do you know,
10:20a3 why I have come to you?
10:20a4 I must now return,
10:20a5 to fight with the Persian prince;
1
10:20b while I set out,
10:20b2 behold: the prince of
Greece approaches!
10:21a1 However, I will tell you,
10:21a2 what is registered in the book of
truth;
10:21b1 but, there is not one
who demonstrates courage
with me against these,
10:21b2 except Michael your
prince.
11:1a1 But I,
11:1a2 in the first year,
11:1a3 of Darius the Mede;
11:1b1 I came forth to strengthen and act
as a refuge for
him.
The second address by the supernatural being Dan 10:18-19a4
This second dialogue is opened in Dan 10:18-19a4 with Daniels strengthening from his
aforementioned debilitating condition (Dan 10:16b6, 10:17b1-2). Following the divine touch (Dan
10:18), the supernatural being delivers an exhortation to Daniel, an admonition to be strong (Dan
10:19).
Dan 10:18 describes the antidote to Daniels incapacitated physical condition. There are
not many surprises here: Daniel was touched () and then he was strengthened ().
Later, Daniel would acknowledge that the words spoken to him had a strengthening effect (Dan
10:19b1-2).
Dan 10:19a1-4 is an admonition to Daniel delivered by the one dressed in linen. There
are three components to this exhortation: (1) Do not fear precious man (Dan 10:19a2); (2)
peace to you (Dan 10:19a3); and (3) be firm and courageous! (Dan 10:19a4). There seems to
be a progression here: release the fear be at peace about things then be firm and courageous.
52
Do not fear precious man has a jussive meaning; that is, the jussive signals that the one
dressed in linen definitely desires that Daniel not be paralyzed with fear.259 In this case, the
jussive is a slightly more moderated exhortation, a personal expression of desire from the speaker
for Daniels wellbeing and usefulness.
Van Pelt and Kaiser offer the reader a useful breakdown of fear. There are basically
three ways of looking at fear in the OT: (1) there is fear associated with terror in one form or
another; (2) there is fear associated with respect at one level or another; and (3) there is fear
associated with worship.260 Clearly, the use of /fear in Dan 10:19a2 falls in the first
category: fear brought on by terror.
Regarding fear brought on by terror, H.F. Fuhs points out that the admonition do not
fear appears in basically four settings: (1) fear in everyday life; (2) fear in Holy War; (3) fear
associated with oracles of salvation; and (4) and fear associated with theophanies (an appearance
of God to mankind).261 Fuhs affirms that the God who reveals himself directly or through a
messenger calms the terrified recipient (emphasis mine) by saying, do not fear.262 We see no
reason to doubt that, when all was said and done, Daniel was frightened out of his wits as a result
of this encounter with a heavenly being; in an act of kindness and sensitivity, the one dressed in
linen seeks to calm the terrified Daniel.
Hopefully, fear is replaced by a sense of peace: peace to you (Dan 10:19a3). The
syntax of the second directive peace to you involves the use of in a formulaic
expression may peace be unto you.263 It is the intention or will of the celestial speaker that
Daniel be at peace by telling him, in effect, you are safe!264
Finally, the one dressed in linen suggests cause for assurance: be firm and be
courageous (Dan 10:19a4). The grammar of the sentence must be noted: both are imperative
forms of the same verb ([Qal, imv, ms, sg] [Qal, imv, ms, sg] ). Now,
syntactically, when an author uses an imperative in logical dependence upon another imperative,
the construction serves to express the distinct assurance that the second action will ensue as a
result of the first action.265 The sense of the construction is: remain firm and as a result you will
have courage!
Be firm () is basically the precondition that leads to the promised outcome be

courageous. Thus, we may read be firm/ in the sense of be confident, hold firmly
to;266 or be devoted to;267 or act with resolution.268 Confidence, devotion, and resolution will
be required to courageously face the truth about to be received as well as boldly play a part in the
future for Gods people as outlined in Dan 11:2-12:4.
259
On this use of the jussive, see GKC 109 a.
260
Miles Van Pelt and Walter Kaiser, Jr., , in NIDOTTE.
261
H.F. Fuhs, , in TDOT, vol. VI, 304-06.
262
Ibid., 306.
263
Slotki, 85.
264
On this point, see Hartman and Di Lella, 265.
265
GKC 110 f.
266
BDB, 304.
267
CDCH, 112.
268
Robin Wakely, , in NIDOTTE.
53
Be courageous () is the assured outcome in this divine encouragement to Daniel.

At this point, we may read be courageous/ in the sense of prevail,269 or overcome, act
with resolution.270
Daniels response Dan 10:19b1-5
Dan 10:19b1-2 is the proof of the pudding: Daniel is immediately fortified. Indeed, the
syntax of Dan 10:19b1 underscores the immediacy of Daniels buttressing. That is, as soon as he
spoke with me is written with an infinitive () with a prefixed preposition (). This
construction signals that the action of the infinitive he spoke with me occurs just before the
action of the main verb I was strengthened.271 In other words, what the one dressed in linen
had just said do not fear precious man, peace to you, be firm and be courageous had their
effect at once on Daniel.
Dan 10:19b3-5 teases out Daniels response; he invites the one dressed in linen to speak
with him.
Concluding remarks by the supernatural being Dan 10:20-11:1
This section of the dialogue is rather subtle, for it conveys an understated sense of
confidence in the outcome of the antagonism fostered by Persia and Greece in 11:2-45.272
Specifically, Dan 10:20a4-b2, 21b1-2 hint that although the battle in heaven involving Persia and
Greece is difficult, it is waged successfully. Then, in the centerpiece of the angelic discourse,
Dan 11:2-45 (the battles involving Persia and Greece), the angelic speaker will proceed to
disclose the gory details of the aforementioned battle in Dan 10:20a4-b2, 21b1-2; it will be difficult,
but the outcome is never in doubt! As we have noted, the theme of the book of Daniel is Gods
sovereignty over the national and international political-military initiatives of mankind,
appearances to the contrary; the relationship between Dan 10:20a4-b2, 21b1-2 and Dan 11:2-45
verifies this theme.
Furthermore, the reader of the English Bible can readily discern that the heavenly speaker
toggles back and forth between the objectives for the vision (Dan 10:20a2-3, 21a1-2) and the
warfare in heaven (Dan 10:20a4-b4, 21b1-11:1b1). The interweaving of these two themes serves to
underline the point made above: the objective of the vision telling Daniel what is registered in
the book of truth (Dan 10:21a1-2) is played out in the warfare in heaven (Dan 10:20a4-b4, 21b1-
11:1b1), and elaborated in Dan 11:2-45.
Dan 10:20a2-3 is not a rhetorical question; rather it is a specific question, probing for
Daniels understanding of the supernatural beings dialogue with him.273 The fact of the matter is
that Daniel doesnt seem to understand, so the supernatural being tells him in Dan 10:21a1-2, i.e.,
what is registered in the book of truth.
269
KB1, 302.
270
Wakely, , in NIDOTTE.
271
Van der Merwe, 157.
272
Note the Persia-Greece pairing in Dan 10:20a5, b2 followed by the Persia-Greece
structure of Dan 11:2 (Persia) and Dan 11:3-45 (Greece).
273
See J-M 161.
54
Dan 10:20a4-5 combines two cola to form a single sentence that is punctuated with an
`atnach; the full sentence is: I must now return to fight with the Persian prince.
I must now return consists of an adverb (/now) and a finite verb

(/must return). The temporal adverb (/now) modifies the clause in relation to
what follows;274 it designates the impending future;275 hence the nuance of the adverb is now, in
these circumstances.276 The circumstance is the upcoming battle with the prince of Persia (Dan
10:20a5), followed by that with the prince of Greece (Dan 10:20b2). Thus, syntactically, this
adverb points forward in the context, previewing the warfare with Persia and Greece (Dan 11:2-
45).
I must return is written in the imperfect aspect of the verb. Given the contextual
concern for representing the purposes of God against those of political power-players, we may
read the imperfect as an imperfect of obligation: the one dressed in linen must consider warfare
with both the princes of Persia and Greece as an obligation; he must return.277
To fight () is used here for the first time in the Hebrew text of Daniel; the term
is from a semantic field of words for battle.278 Kohler-Baumgartner affirm that the basic
meaning of is to be pressed together and then to come to blows.279 Most of the
appearances of the verb are in the Niphal stem, as in Dan 10:20, and means to fight, wage war,
enter battle.280 As we have noted previously, the nature of this fight is unclear; still, we may
draw upon Zechariah 3 or Job 1-2 as examples of warfare in heaven between Yahweh and Satan,
conflict that has more of an ideological or legal thrust.
Dan 10:20b1-2 once more combines two cola to form one sentence: while I set out,
behold: the prince of Greece approaches. The sense is fairly clear: no sooner does the one
dressed in linen have to contend with Persia than he must furthermore attend to Greece.
While I set out is translated temporally. The disjunctive waw on the first word in the
line /while I uses the disjunctive to communicate contemporary
circumstances.281
The verb in the temporal line is a Qal participle (), which has the following
ranges of meaning in the Qal: (1) to come out, to go forth, (2) to go out, go outside, (3) to set out,
to move away.282 In the Qal, this verb signals that someone is going or coming forth to or from
a place, departing, setting forth, or escaping.283 The sense is: while I set out (to reengage with
the prince of Persia).
274
IBHS, 663.
275
BDB, 773.
276
KB1, 902.
277
IBHS, 508.
278
See Battle in NIDOTTE.
279
KB1, 526.
280
CDCH, 193.
281
IBHS, 651.
282
KB1, 425.
283
H.D. Preuss, , in TDOT, vol. VI, 227-28.
55
Kohler-Baumgartner render quite differently with to be through with.284 A

few English versions and some commentators read the same way. This reading is not
explained in Kohler-Baumgartner and seems to be a bit of a stretch.
Behold: the prince of Greece approaches is a line that underlines Greeces place in the
assortment of nations that will exercise power over Gods people.
Behold () in this line functions as a presentative exclamation, emphasizing the

immediacy of the situation the supernatural being faces.285 No sooner must he deal with Persia
than Greece decides to flex its muscle.
Dan 10:21a1-2 is another pair of cola that form a single sentence: However, I will tell
you what is registered in the book of truth. That which is recorded in this book of truth is the
angelic discourse from Dan 11:2-12:4, where we are in the world of predictive prophecy, pure
and simple.
Not everyone who reads and comments upon Daniel shares this notion. Rather, it is
fashionable to read Daniels prophetic sections as ex eventu prophecy, that is, presentation of
events which have already taken place in the guise of future prophecy.286 There are reasons for
this.
Although the claim is often denied, one suspects that there is, among modern readers and
commentators on Daniel, an anti-supernatural bias; predictive prophecy just doesnt happen.
Moreover and quite apart from any anti-supernatural bias, there is the matter of
probability. That is, what is the probability that a sixth century BC prophet would focus on the
minute details of a second century BC leader like Antiochus Epiphanes in chapter 11?287 He
wouldnt, or so the argument goes. However, if, as the Guide will argue later, Antiochus is dealt
with in such detail in order to present him as a prototypical political-military power-player who
opposes the interests of God and His people, then the intense interest in Antiochus is explained.
Finally, to read Daniels prophetic sections as prophecies after the fact seems to me to
place the book of Daniel in the position of being misleading at best and deceptive at worst. By
modern critical standards, Daniel is pulling the wool over the readers eyes by representing that
which is not prophecy as prophecy; his prophecies are pretense. This is all the more curious since
the author of these ex eventu prophecies has the chutzpah to refer to them as registered in the
book of truth.
Registered in the book of truth is comprised of a Qal, passive, participle (/

registered) and a prepositional phrase ( /in the book of truth). We may
reasonably assume that that which is so registered will be teased out in Dan 11:2-12:4. The
syntax of the passive participle indicates that the state denoted by the verbal root registered
is owing to some external activity.288 In this case, the agent of this external activity is not
explicitly mentioned.
284
KB1, 426.
285
IBHS, 675.
286
FOTL/Daniel, 109.
287
See Collins, Daniel, 26.
288
See GKC 116 a.
56
Registered () is used only here in the Hebrew Bible; there are seven
appearances in the Aramaic section of Daniel.289 All of these uses of in the Aramaic
Daniel reference inscribing words in documentary form (the writing on the wall) or signing a
document with ones signature (thus suggesting finalization). The verb is from a semantic field
of terms for writing.290 Kohler-Baumgartner translate in Dan 10:21 with recorded,
determined.291 BDB opts for that which is inscribed.292 Holladay prefers registered.293
Predicting the future (Dan 11:2-12:4) before it happens, God has inscribed an official record
() in the book of truth.
Book of truth appears only here in the Hebrew Bible. The collocation is written as a
genitive construction; the semantic-syntactic significance of the genitive book of truth is best
read as an attributive genitive, meaning book that is characterized by truth.294 The upshot is
that the book, or that which has been written (), is regarded as the truth.
The sense of the noun truth () expresses what is trustworthy, sure, and
genuine.295 BDB follows suit, glossing in the sense of reliability and sureness.296
Holladay adds such terms as steadiness, reliability, security, permanence, and fidelity to describe
.297
Accordingly, the collocation book of truth is a figurative expression for what is

Divinely resolved and settled about the future course of human history (at least the part in Dan
11:2-12:4) and which may be read as reliable and permanent and firm in the mind of God. In a
nutshell, the book of truth is the course of future history as shaped by God.298
The upshot is this: the book of truth has been written. The only script that really matters
is the Divine script where the human storyline is settled, established and finalized. The
supremacy of the sovereignty of God in cooperation with the free moral agency of man is
resolved, being officially entered in the book of truth. The net effect is that, while politicians are
perfectly at liberty to write whatever script they please, the truth is that whatever script they write
will serve the sovereign purposes of God; this is not determinism, rather it is Gods sovereignty!
Dan 10:21b1 introduces what amounts to a parenthetical remark, a remark that ends with
Dan 11:1b1. The syntax of Daniel 10:21b is governed by the disjunctive waw prefixed to the
predicator of non-existence. In this case, the syntax of 10:21b suggests a parenthetical remark, a
remark that includes Daniel 11:1, functioning to break into the main narrative to supply relevant
information.299 The conflict will be such as to cause doubt as to whether Gods people can
289
Dan 5:24, 25; 6:9, 10, 11, 13, 14.
290
See Writing in NIDOTTE.
291
KB2, 1294.
292
BDB, 957.
293
Holladay, 347.
294
IBHS 9.5.3b.
295
KB1, 68-69r.
296
BDB, 54r.
297
Holladay, 22.
298
Longman, 252; see also, Collins, Daniel, 376; Baldwin, 182; I would add that all of
the primary actors in Dan 11:2-12:4 make their own decisions and act on the basis of their free
moral agency. The problem is that they continue to bump into God; there is no hard determinism
implied in this book of truth.
299
See Lambdin 132 c; IBHS, 651.
57
survive, and the vision is intended to give unshakeable assurance that, desperate as the situation
may be, God is so fully in control as to be able to disclose the sequence of events before they
happen.300
Since the celestial mirrors the terrestrial, the one dressed in linen says, There is no one
who demonstrates courage with me against these. As the outcome of the conflict is a close call
in heaven, so it is on earth; as allies are meager in heaven, so they are on earth, as Dan 11:2-12:4,
especially Dan 11:21-45, will demonstrate.
Demonstrates courage ( [Hithpael, participle]) is written in the Hithpael

stem, and this materially shapes the sense of the verb. To make a long story short, the Hithpael
stem can denote to show oneself to be such and such;301 i.e., to show oneself courageous in this
case. Kohler-Baumgartner offer two ranges of meaning for in the Hithpael: (1) to show
oneself courageous and (2) to prove oneself strong.302 CDCH is a bit more expansive with
translations of in the Hithpael: (1) to strengthen oneself, (2) to be strengthened or to find
ones strength, (3) to take courage, (4) to act with strength or act with resolution, (5) to show
oneself strong, or to withstand, and (6) to hold fast.303 BDB opts for to hold strongly with.304
A.S. van der Woude affirms that in the Hithpael stem means to prove to be strong and
courageous.305 F. Hesse notes that in the Hithpael in Dan 10:21 means summoning up
strength in the sense of to support someone as a firm ally.306
The reader is advised not to over read the above paragraph. That is, it is over reading to
infer that there is reluctance to come to the aid of another supernatural being in heaven. Rather, a
more subtle point is being made here: the celestial shapes the terrestrial; thus, even though the
warfare is a close call celestially, the forces that support the interests of Yahweh carry the day in
the end! Accordingly, the same is true among Gods people on earth as they partner together to
resist those who oppose Yahweh.
Michael, your prince is the celestial ally to the supernatural being. Your prince
implies the prince (of your people). We have already observed in Dan 10:14 (see page 34,
above) that there is a progression in the definition of people () in the book of Daniel: they
are the covenant community delivered from slavery (Dan 9:15), punished for covenant infidelity
(Dan 9:16), forgiven (Dan 9:19), and blessed participants in the Messianic era (Dan 9:24). At
this point in the flow of the book of Daniel, we see no reason for restricting prince (of your
people) to Israel; it must include those who will participate in the Messianic community
mentioned in Dan 9:24. In other words, your people Daniel is a more far-reaching concept than
merely Israel; your people must encompass the salvation history that concludes with sharing in
the Messianic era, both Jew and Gentile (Dan 9:24; 10:14, 21).
300
Baldwin, 182.
301
J-M 53 I; IBHS, 430-31.
302
KB1, 304.
303
CDCH, 112.
304
BDB, 304.
305
A.S. van der Woude, , in TLOT I, 404.
306
F. Hesse, , in TDOT, vol. IV, 304.
58
Dan 11:1a1-b1 recounts the supernatural beings interaction with the king of Persia early
in that kings reign. The first year of Cyrus reign 539 BC was the date when Cyrus decreed
that those Jews who wanted to return from the exile could do so. As Joyce Baldwin notes,
Spiritual factors prove to be all-important in human history.307
Summary of Dan 10:20-11:1
The most stunning claim in Dan 10:20-11:1 is that events on earth are shadows of those
in heaven. Specifically, conflicts on earth have parallels in conflicts among patron angels and
heavenly angels. What do we make of this?
First, as to the nature of the conflict, the reader is advised not to over interpret words
such as warfare or battle or conflict as they apply to goings on in heaven. Two hints that
we have of this conflict, Job 1-2 and Zechariah 3, show us that the conflict is accusatory; that is,
Satan or his minions hurling accusations at a servant of God. This makes the conflict verbal and
ideological. In any event, the language used to depict this antagonism in Dan 10:13 and 10:20-21
does not allow for specifying the kind of conflict being waged.
Second, as to the effects of the conflict in heaven and on earth, does this celestial-
terrestrial motif imply determinism? In short, the answer is No, not really. Lets look at the
text.
To begin with, the outline of human political and military history that is forthcoming
(11:2b-12:4) describes leaders as exercising free moral agency and making decisions. In 11:2,
the fourth of three kings will, of his own free will, stir up everyone against Greece. Subsequently
in 11:3, a powerful king will come on the scene and, of his own free will, exercise great authority.
Then, in 11:5, a king of the south will engineer a dominate kingdom, with one of his generals
ultimately outdoing him. In 11:7, a military leader freely decides to go to war with the king of
the north. In 11:10, a king of the north chooses to assemble a massive army and wills to go to
war. Then, in 11:21-45, one who is described as despicable comes on the scene and works things
out so that, on his own initiative, he seizes royal power; he chooses to be treacherous (11:24); he
wills to act with determination against the covenant (11:28, 30); and he will intentionally magnify
himself over any and all deities (11:36). In all of chapter 11, the history of human political and
military endeavor seems to be pursued in the exercise of free moral agency. So far, so good; but,
there is another element in the equation.
This free moral agency encounters the authoritative and controlling power of Yahweh.
For example, in Daniel 11:4, the powerful king of Dan 11:3 who exercises great authority has his
kingdom shattered and dispersed. Both actions shattering and dispersing are configured in
such a way as to underline Yahwehs sovereignty over this leaders governance. Indeed, the
epitaph on this leaders governance is that it is broken up and given to others (Dan 11:4). Again,
the writer configures his words so as to underline Divine agency in both these events.
In a later series of events, the power of negotiated alliances is shown to be futile, such
that one of the negotiators shall be given up (Dan 11:6), implying Divine agency at work.
Furthermore, the great army that is raised by a king of the north (Dan 11:10) is given into the
power of an adversary (Dan11:11), once more under the aegis of Divine authority and control.
307
Baldwin, 182.
59
Finally, the despicable leader that is the subject of 11:21-45 also encounters forces too
large and majestic for him to overcome; this despicable leader will be cowed into submission
(Dan11:30), indeed, a determined end will be carried out (Dan 11:36) so that he comes to his end
(Dan11:45).
The upshot is this: Daniel 10:18-11:2a and 11:2b-12:4 present the reader with the mystery
of Gods sovereignty and human free will as both interact in history. Daniel 11-12 does seem to
present these two as working together in some kind of harmony. That is, Daniel 11-12 presents
human history as scripted by Yahweh; yet, it is a script that human politicians and military
leaders help to write. In the end, however, the scripts men write assist the larger purposes of
Yahweh.
An angelic discourse Dan 11:2-12:4
This discourse, Dan 11:2-12:4, concerns Persia, to a minimal extent, and Greece to a
larger extent. However, the focus on Greece underscores the net effect of the disbanding of the
Grecian empire: after the dissolution of the empire into four entities (Dan 11:4), two of these
national entities are lifted out: Egypt (Dan 11:5-9) and Syria (Dan 11:10-45). Ultimately, the
final Syrian ruler to be lifted out in the angelic discourse is Antiochus Epiphanes (Dan 11:21-45).
By the sheer amount of space given to this ten year rule, the reader may infer that the angelic
discourse more or less builds up to this rapacious government.
Without a doubt, there is a larger point to be made in this angelic discourse (Dan 11:2-
12:4). To be sure, the supernatural history, while accurate as far as it goes, is selective, for the
angelic speaker has a grand theme in mind; Russell lays this theme out for us:308
One after another they stand in the public gaze, with the spotlight
on them, relishing the plaudits of the crowd for a few short years,
each to be succeeded by another and another and another.
Power, wealth and success are brilliant, dazzling and impressive
but, like sparklers in the hands of a child, they fizzle out and
go dead leaving nothing behind. So it is with the greatness and
the splendor of powerful kings and mighty empires. God in His
wisdom allows them to hold the stage for a brief moment and to
glory in their greatness. But the final act belongs to Him and to
His people Israel who in the end will receive the kingdom.
This is well and rightly said, but I differ in one particular: the final act belongs to Yahweh
and His Messianic community, Jew and Gentile alike; these will and already have received the
kingdom, thanks to Calvary!
An angelic statement of motive Dan 11:2a
11:2a1 Now, I am going to tell you the

truth;
This brief sentence basically repeats what was said in Dan 10:21.
308
Russell, Daniel, 204.
60
A prophecy concerning the rise and fall of selected kings Dan 11:2b-45
Persia Dan 11:2b
11:2b1 Behold: three more

kings,
11:2b2 will come on the scene in Persia,
11:2b3 but the fourth
will gain more wealth than all
of them,
11:2b4 and as he became strong by means of his
wealth,
11:2b5 he will stir up everyone,
11:2b6 against the kingdom of Greece.
The Persian Empire (539-331 BC) was led by ten kings.309 I see no reason to accuse the
heavenly spokesman of historical ignorance, for he does not claim that there were only four
Persian kings. Rather, he seems to lift out four (for no apparent reason) and then focuses on the
fourth owing to his wealth, and what this king does with it.
Three the fourth may be a common literary device in the Hebrew Bible known as a
numerical saying.310 If this is a numerical saying, then the function seems to be to throw
emphasis on the fourth king and his exceptional wealth. Just who this fourth king was is
anyones guess; the heavenly spokesman is intentionally vague, for he intends to draw a
connection between a kings wealth and his antagonism towards Greece. In other words, the
angel intends to show how Persia was supplanted by Greece, and how Greece, in turn, gave rise
to the remainder of the leaders in Dan 11:3-45.
Dan 11:2b5-6 is difficult, for the Hebrew is ambiguous. Most English versions read the
lines as communicating antagonism on the part of the wealthy Persian king directed toward the
Greeks. However, Montgomery claims that the whole world is aroused against the wealthy king;
he then sees the kingdom of Greece as a gloss.311
Crucial in this regard is the claim that there is no Hebrew term in Dan 11:2b6 for
against. It is true that the HT has the normal mark of the accusative . However, BDB
translates the verb () plus with in conflict with.312 J. Schreiner concurs, noting that
the angel tells the visionary Daniel that the fourth king of Persia will begin a war against the
Greeks.313 Schreiner also notes that the basic meaning of the root () is to excite, stir up
in the sense of become/make active such that someone or something becomes and remains
engaged in some activity.314
309
See the list in Baldwin, 73.
310
See Proverbs 30:15, 18, 21, 29.
311
Montgomery, 424.
312
BDB, 734.
313
J. Schreiner, , in TDOT, vol. X, 571.
314
Ibid., 570.
61
The net effect is that the angel lifts out the rapacity and the expansionism, fueled by
wealth and power, against a arrival empire.
Alexander the Great Dan 11:3-4
11:3a1 Then a mighty king will

come on the scene;
11:3b1 and he will exercise great authority,
11:3b2 and he will do as he pleases.
1
11:4a But, as soon as he has come on the
scene,
11:4a2 his kingdom will be broken up,
11:4a3 and be dispersed to the
four winds of heaven;
11:4b1 but not to his posterity,
11:4b2 and not on the basis of
the authority with which
he ruled,
11:4b3 for his kingdom will be
uprooted,
11:4b4 and belong to others
besides these.
There is little doubt among commentators that these two verses describe the thirteen year
rule of Alexander the Great.315 The dates covered by these two verses are 336-23 BC.
Dan 11:3a1 introduces us to Alexander. The description of Alexander as a mighty

() king suggests that he was personally manly and vigorous, as well as a military
hero.316 D.S. Russell elaborates on both counts. To begin with, Alexander was a man of
boundless energy, at times merciless and cruel and without a trace of conscience.317 At the same
time, he was a military genius who inspired his troops with his own irrepressible enthusiasm and
supreme confidence.318
Dan 11:3b1 teases out the net effect of Alexanders might: he will exercise great
authority. Philip Nel affirms that the noun translated authority () means absolute
authority.319 The noun, appearing only three times in the Hebrew Bible, applies to both families
(1 Chronicles 26:6) and political authority (Daniel 11:3, 5).
Dan 11:3b2 gives us a glimpse of his modus operandi: he will do as he pleases. The
noun that is translated pleases means pleasure, liking; Kohler-Baumgartner translates
315
Baldwin, 186; Young, 233; Driver, Daniel, 164; Slotki, 87; Longman, 274; Goldingay,
295; Collins, 377.
316
KB1, 172.
317
D.S. Russell, The Jews From Alexander to Herod (Oxford: Oxford University Press,
1967), 2).
318
Ibid.
319
Philip J. Nel, , in NIDOTTE.
62
according to his pleasure.320 When used of humans, the noun () means will, desire,
pleasure, delight.321 G. Gerleman notes that when used with the prefixed preposition (), as it
is here, the collocation means capricious decision.322 H.M. Barstad concurs, noting that
in Dan 11:3b points to the tendency to engage in arbitrary conduct.323 Russell agrees
on this point, writing that Alexander though a careful schemer and a skilled general, he
sometimes acted on impulse, following resolutely the decision of the moment, prepared to
slaughter without pity or remorse all who stood in his path or who in any way roused his
suspicion.324
Dan 11:4a2 changes the tenor of the passage from success to failure: his kingdom will
be broken up. The dissolution of Alexanders kingdom came after his death in 323 BC (see Dan
8:8, 22). Preparing to sail to Arabia to conquer further countries, he was struck with a fever in
Babylon and died within ten days.325 Interestingly, this angelic prophecy was delivered over 200
years before the event.
Broken up () is written in the Niphal stem, and this fact should be noted by the
reader. That is, the Niphal of this verb () highlights the participation of his kingdom in
the action of the verb breaking up.326 The Niphal of answers the question: What
happened to Alexanders kingdom?
The meaning of the Niphal of is fairly straightforward; it means (1) to be

smashed, (2) to be broken, shattered, and (3) to be broken, destroyed.327 Option (2) is the
reasonable choice here. Russell gives an overview of the shattering of Alexanders empire:
Following Alexanders death, his empire became the spoil of his generals, four of whom staked
their claims and assumed the title of king.328
Dan 11:4a3 alludes to this fourfold division: be dispersed to the four winds of heaven.
The four winds of heaven is a Hebrew idiom for the four points of the compass, a sense that
is summarized in the lexicons.329 The point of the metaphor is the comprehensiveness of the
dismantling of this once powerful Alexandrian empire. Only two of these compass points the
North (Egypt) and the South (Syria) will figure in the remainder of Daniel 11.
Dan 11:4b1 makes the obvious point: if Alexanders generals parceled out his empire, his
heirs were cut out of the loop: but not to his posterity. Both of Alexanders natural sons were
eventually assassinated after Alexanders death.330
Dan 11:4b2 affirms that those who did manage to grab some power did not prove
themselves to be in Alexanders class as a leader: and not on the basis of the authority with
which he ruled. To begin with, the noun authority translates the term . When
320
KB2, 1282.
321
CDCH, 429.
322
G. Gerleman, , in TLOT III, 1260.
323
H.M. Barstad, , in TDOT, vol. XIII, 628.
324
Russell, Jews, 2.
325
Ibid., 7.
326
IBHS, 382.
327
KB2, 1403.
328
Russell, Jews, 16.
329
KB2, 1198; BDB, 924; Holladay, 334.
330
See Young, 233, on this point.
63
applied to a human, represents one who rules in the political sense.331 The Septuagint
author uses the noun .332 This term indicates power, authority, or control.
Accordingly, if the Septuagint translator is of any help, signals one who possesses
authority and control in a political sense. In this context, the heavenly spokesperson is telling
Daniel that after the dissolution of Alexanders empire, those who assume leadership lack
sovereign authority and control over their respective territories.
The upshot is this: Dan 11:3-4 presents an all-too-common pattern in history: an empire
is founded on the strength of one extraordinary human being, grows to magnificent heights of
power and influence, and fades when the charismatic and gifted leader dies.
Ptolemy I, Seleucus I, Ptolemy II, Antiochus II Dan 11:5-6
Dan 11:5-6 appears to be a prophecy concerning four leaders: Ptolemy I, 322-285 BC

(11:5a1); Seleucus I, 312-280 BC (11:5a2-b3); Ptolemy II, 285-46 BC (11:6a3); and Antiochus II,
261-46 BC (11:6a4).333 The reign of Antiochus I (281-60 BC) is skipped over; this tells us that
Dan 11:5-6 is not strictly chronological.
11:5a1 Then, the king of the south will

become strong,
11:5a2 along with one of his generals;
11:5b1 indeed, he will grow stronger than him,
11:5b2 then, he will rule,
11:5b3 a great dominion his realm.
1
11:6a Then, after some years,
11:6a2 they will make an alliance,
11:6a3 that is, the daughter of the king
of the south,
11:6a4 will go to the king of the north,
11:6a5 to make an agreement;
11:6b1 but, she will not keep a firm
hold on the power
of military force,
11:6b2 and his military power will not
endure,
11:6b3 indeed, she will be
given over as well as those
who brought her on the scene,
11:6b4 that is those who brought her
forth,
11:6b5 as well as those who helped her
in her time.
331
J.A. Soggin, in TLOT II, 689.
332
This noun in the LXX tradition in Isaiah 40:10; Daniel 11:3, 4. LSJ, 1013, offers [1]
authority or power and then [2] proprietary rights.
333
Goldingay, 295.
64
Dan 11:5 may be simplified if we insert the names of the key players in the verse: Then,
the king of the south (Ptolemy I) will grow strong, along with one of his generals (Seleucus I);
indeed, he (Seleucus I) will grow stronger than him (Ptolemy I), then, he (Seleucus I) will rule, a
great dominion his (Seleucus) realm.
The references here to the king of the south and the king of the north must be read in
the context of the book of Daniel. That is, the reader must not go beyond the geographical
boundaries of the world at the time of the vision.334 No small number of modern and bizarre
interpretations of these references would be avoided if the historical and literary setting of king
of the north and king of the south were kept in mind. Indeed, contextually, the references to
leaders from Dan 11:3-20 are little more than a prelude that builds up to the reign of Antiochus
Epiphanes (175-64 BC).
Dan 11:5a1 opens this section of Daniel 11, depicting the administrations of the
successors of Alexander the Great (Dan 11:3-4). The first of these is Ptolemy I: the king of the
south will become strong. As noted above, upon the death of Alexander the Great in 323 BC,
the empire he had created was to be divided up, but there was no unanimity on parceling out of
the nations of the Alexandrian empire.335 Ptolemy wanted to put the kingship into commission;
that is, to postpone any decision until it should be too late, and this, in effect, was what was
done.336 Eventually, Ptolemy I would lay claim to Egypt and build a dynasty there that would
last until 31 BC.
Dan 11:5a1 says the king of the south (Ptolemy I) will become strong (
[simple waw, Qal, imperfect, 3rd, ms]). The syntax of the imperfect aspect of the verb will
become strong is indicative, expressing simple futurity.337 The reader may recall that this
vision occurred in the third year of Cyrus (537 BC) according to Dan 10:1. This means that the
angelic messenger is peering 215 years down the road of human history to the time of Ptolemy I.
Will become strong () is a verb that is from a semantic field of terms for power
or strength.338 Kohler-Baumgartner translates in Dan 11:5a1 with to be strong, to grow
strong.339 BDB notes, correctly, that the verb denotes royal power.340 A.S. van der Woude
remarks that in the Qal stem, which we have in Dan 11:5, the chief meaning is to be/become
strong, firm.341 With this, BDBs observation should be kept in mind: be/become strong (in
terms of royal power). F.F. Bruce points out that the power of Ptolemy I was more than
military; his command of the Mediterranean coastland of Asia as far north as the Phoenician
ports brought him a great accession of maritime and commercial power.342 Furthermore, his
command of the land-bridge between Egypt and Asia gave him further commercial advantages by
334
On this point, see Baldwin, 186; Driver, Daniel, 165; Young, 234.
335
On this point, see C. Bradford Welles, Alexander and the Hellenistic World (Toronto:
A.M. Hakkert, 1970), 51.
336
Ibid.
337
See Gibson 64; GKC 107 i.
338
See power, strength in NIDOTTE.
339
KB1, 302.
340
BDB, 304.
341
342
F.F. Bruce, Israel and the Nations (Grand Rapids: Eerdmans, 1969), 124.
65
his control of the trade-routes leading north and east from the Egyptian frontier.343 The upshot is
that the kind of power that Ptolemy wielded was a power that dominates.344
Dan 11:5a2 introduces us to the other major player, Seleucus I, who originally was an
ally of Ptolemy I: along with one of his generals. After 321 BC, Seleucus I intended to become
one of the masters in the region, and set off east to establish himself as satrap of Babylonia.345
But, in 316 BC, Seleucus was driven out of Babylonia by Antigonus, and so Seleucus was glad
to find refuge with Ptolemy and serve as admiral of his Mediterranean fleet.346 Ultimately, by
311 BC, Seleucus had solidified his hold on Babylonia; Seleucus I identifies himself as king in
305 BC.
Dan 11:5b1-3 is concerned with the success of Seleucus I. In a nutshell, he (Seleucus I)

will grow stronger than him (Ptolemy I). In the final analysis, the dominion of the Seleucids
did greatly exceed that of the Ptolemies. It reached from Phrygia in the west to Indus on the
east.347
He will grow stronger than him implies conflict between the Ptolemies and the
Seleucids, as indeed there was. Bruce writes:348
War broke out between the two kingdoms; in 275 BC Ptolemy II

invaded Northern Syria, but he was forced to retreat, and after an
indecisive war of three or four years peace was declared. A
second outbreak took place in 261 BC, when Antiochus I had
been succeeded by Antiochus II. This time it was the Seleucid
monarch who took the offensive, but the outcome was equally
indecisive.
Dan 11:6a1-2 picks up the storyline in the wake of the Ptolemy-Seleucid history of
conflict; the two houses attempt to forge an alliance: Then, after some years, they will make an
alliance. We may infer that after some years implies that these years were years of bloody and
costly conflict between the Ptolemies and the Seleucids.
They will form an alliance translates a single word in the Hebrew text:
(Hithpael, imperfect, 3rd, ms, pl). The syntactical-semantic thrust of the Hithpael stem of the verb
points to a decision that is reciprocal;349 the stem signals the entry into a partnership. The
antecedents of they are the would-be antagonists that closed out 11:5 the Ptolemies and the
Seleucids.
Form an alliance () is a verb from a semantic field of terms for alliance.350 In

the Hithpael stem, the verb means (1) to make an alliance, or (2) to have a partnership with.351
343
Ibid.
344
345
Norman Snaith, The Jews From Cyrus to Herod (Nashville: Abingdon Press, 1956),
27.
346
Bruce, 124.
347
Young, 234; see also Collins, Daniel, 378; Goldingay, 296.
348
Bruce, 125.
349
IBHS, 431; Williams 153; GKC 54 f; Van der Merwe, 84.
350
See Alliance in NIDOTTE.
351
KB1, 288.
66
BDB translates to league together in Dan 11:6.352 Holladay opts for to ally oneself with
here.353 In other words, what we have is a political alliance, pure and simple.
Dan 11:6a3-5 teases out the details of this political alliance: that is the daughter of the
king of the south will go to the king of the north to make an agreement. The daughter is
Berenice; the king of the south is Ptolemy II (285-46 BC); and the king of the north is Antiochus
II (261-46 BC). The history is this: in about 252 BC a treaty between the two rulers (the house
of Ptolemy and the house of Seleucus) was confirmed by Antiochus II receiving in marriage
Berenice, daughter of Ptolemy II.354 There were further details: first, Antiochus II had to
divorce his current wife, Laodice; second, the two sons Antiochus already had Seleucus and
Antiochus had to renounce any claim to the throne; so that, third, any offspring of the
Antiochus II-Berenice marriage would help secure Syria as an Egyptian holding.355
Dan 11:6b1-5 basically unpacks the failure of this alliance. To begin with, she will not
keep a strong hold on the power of military force.
She will not keep a strong hold on () introduces an antithetical

sentence. The syntax of Daniel 11:6b1 is governed by the disjunctive waw on the opening
negative particle. The net effect is to signal an antithetical sentence.356 Accordingly, the
sentence declares flat-out opposition to the claim made in the previous clauses (Dan 11:6a1-5).
The upshot is that Daniel 11:6b1 contradicts the claims made, or the plans laid, in 11:6a1-5. An
elaborate maneuver to ensure the retention of power has the contrary effect of enabling power to
slip away. There are patterns in history!
She will not keep a strong hold () is written in the third person
feminine; this may be no more than an admission that the alliance, focused on her marriage to
Antiochus II, will fail. If there is a hint of Berenice as a power behind the throne, the angelic
speaker doesnt elaborate on the point.
The power of military force is a genitive construction ( ). The

genitive is more than likely the attributive genitive: the power consisting in military force.357
Finally, there is little doubt that denotes military force.358 Some English versions
translate in an overly wooden fashion with the power of the arm. However, the figurative use
of the root (), which means the human arm, derives from the ancient warriors use of his
arm for using the javelin or the spear. In the case of Dan 11:6, Helfmeyer writes that whether
the power is political or military cannot be determined.359 In any event, Berenice was put to
death at the instigation of Laodice.360
Dan 11:6b2 is the flipside as it applies to Antiochus II: his military power will not
endure. The term used here for military power is the same used in the previous line in
reference to Berenice ().
352
BDB, 287.
353
Holladay, 94.
354
Bruce, 126.
355
On this point, see Driver, Daniel; Young, 236; Welles, 87-88; Collins, Daniel, 378.
356
Gibson 142.
357
IBHS, 149.
358
See KB1, 280; Holladay, 92.
359
F.J. Helfmeyer, , in TDOT, vol. IV, 133.
360
67
As noted previously, in order for Antiochus II to marry Berenice, he had to divorce his
wife, Laodice. This turned out to be a bad move on his part; for she procured Antiochus death
by poison in 246 BC, and her partisans murdered Berenice and her son, and Laodices son
ascended the throne as Seleucus II.361
Dan 11:6b3-5 presents in the form of predictive prophecy some of the details of the fate of
those who engineered the alliance. First, the fate of Berenice we have already noted: she will be
given over. Second, the fate of those who helped Berenice in her intrigues is mentioned: those
who brought her on the scene, that is, those who brought her forth, as well as those who helped
her in her time.
The revenge (?) was not complete with the aforementioned demise of Berenice; for a
number of her Egyptian attendants and her father died in the same year.362 Montgomery adds
that, according to the stories, the accompanying embassy and her attendant ladies at the time of
her marriage to Antiochus II all perished.363
Summary
Thus far, there has been a progression in the prophecy of the angelic speaker. We began
with the empire of Alexander the Great (Dan 11:3-4). In two verses with 49 words, the angelic
prophet disposes of thirteen years of history that practically reshaped the world at that time.
However, there is a pattern in Dan 11:3-4: an empire is founded on the strength of one
extraordinary human being, grows to magnificent heights of power and influence, and fades after
the charismatic and gifted leader dies.
The focus in Dan 11:3 sets the stage for much of what is to follow in Daniel 11: the
angelic speaker concentrates on power. For, Alexander is driven, ruthless, cruel, and by most
accounts, a man without conscience (Dan 11:3a1); he is a leader who rules with absolute authority
(Dan 11:3b1); and he is a man who is prone to act capriciously and arbitrarily (Dan 11:3b2).
Yet, there is a pattern that emerges: the virtually unlimited power in Dan 11:3 is
dissolved and fragmented in Dan 11:4. The retention of power proves to be a fragile undertaking.
With the next key players, the progression toward Antiochus Epiphanes (Dan 11:21-45)
begins. The Alexandrian empire was dissolved among four generals, two of which figure in
Daniel 11: Ptolemy I and Seleucus I. Again, the focus begins with power.
Ptolemy I would found a dynasty that would extend to 31 BC. Initially, the empire of
Ptolemy I would be based on military and economic power (Dan 11:5a1). However, the empire of
Seleucus I would overshadow that of Ptolemy I (Dan 11:5a2). As almost seems inevitable in
circumstances such as these, conflict ensues between the empires. A series of back-and-forth
wars, first in 275 BC and then in 261 BC, leads to an attempt at alliance building (Dan 11:6).
This is where, once more, the pattern of power dissolution comes in to play.
This time the keys players are a bit further down the timeline, Ptolemy II and Antiochus
II. After years of conflict (Dan 11:6a1), the two sides attempt an alliance by marriage: in about
252 BC, an alliance between the house of Ptolemy and the house of Seleucus was forged by
361
Bruce, 126.
362
On this point, see Goldingay, 296.
363
Montgomery, 430.
68
Antiochus II receiving in marriage Berenice, daughter of Ptolemy II. There were further details:
first, Antiochus II had to divorce his current wife, Laodice; second, the two sons Antiochus
already had Seleucus and Antiochus had to renounce any claim to the throne; so that, third,
any offspring of the Antiochus II-Berenice marriage would help secure Syria as an Egyptian
holding. But, this is all ill-fated.
In a death spree, Berenice was poisoned in 246 BC (Dan 11:6b1), along with her son; her
father also died the same year. Even those who attended to Berenices needs were assassinated
(Dan 11:6b3-5). After her husband, Antiochus II, returned to Laodice, the woman he had thrown
over for Berenice, he was poisoned by Laodice; and then, she persuaded her son, Seleucus II, to
seize the throne.
Dan 11:7-9 will tease out the furtherance of the progression by depicting the escapades of
Ptolemy III and Seleucus II.
Ptolemy III and Seleucus II Dan 11:7-9
11:7a1 But, an offshoot from

her family will arise in his
place;
11:7b1 and then he will attack the army,
11:7b2 and he will enter the
stronghold of the king of
the North,
11:7b3 and he will deal with them,
11:7b4 and he will prevail.
11:8a1 Even their gods,
11:8a2 with their
molten images and precious vessels,
11:8a3 silver and gold,
11:8a4 along with the captives,
11:8a5 he will bring to Egypt;
11:8b1 some years he
will stand aloof from the king of
the North.
11:9a1 Then, he (king of the North) will enter,
11:9a2 the realm of the king of the
South,
11:9a3 but will turn back to his country.
As above, it might be well to rephrase the passage, inserting the names of the key players.
By doing so, we can visualize the progression from Dan 11:5-6: (11:7) But, an offshoot
(Ptolemy III) from her (Berenices) family will arise in his (Ptolemy IIs) place; and then he
(Ptolemy III) will attack the army (of the empire of Seleucus), and he (Ptolemy III) will enter the
stronghold (Seleucia or Antioch) of the king of the North (Seleucus II), and he (Ptolemy III) will
deal with them, and he (Ptolemy III) will prevail. (11:8) - Even their gods, with their molten
images and precious vessels, silver and gold, along with the captives, he (Ptolemy III) will bring
to Egypt. (11:9) - Then he (Seleucus II) will enter the realm of the king of the South (Ptolemy
III), but (Seleucus II) will turn back to his country.
69
The connection with Dan 11:5-6 is revenge on the part of Ptolemy III for the murder of
his sister, Berenice, at the hands of the Seleucids (Dan 11:7-8). This act of revenge on the part of
Ptolemy III then fostered an act of retaliation on the part of Seleucus II against Ptolemy III (Dan
11:9). It is obvious that the angelic prophet is linking key events in the future that progress from
one stage to the next.
Dan11:7a1 is grammatically and syntactically linked to Dan 11:6; the link is the third,
feminine, singular suffix on (her family) in Dan 11:7a with the
(the daughter of the king of the south) in Dan 11:6. Dan 11:7a1
teases out the substance of the linkage.
An offshoot from her family is the subject of the linkage, as the angelic prophet moves
the storyline further along. Offshoot (), according to S. Wagner, is an extension of a
basically botanical meaning, where the word is applied to historical situations: branch or shoot
of a clan, offshoot of the rootstock of a family.364 In the case of Dan 11:7a1, the angelic prophet
sketches the course of history from Alexander the Great (Dan 11:3-4), underlining the conflicts
between two of empires into which Alexander's empire was divided, the Ptolemies and the
Seleucids, down to the revenge initiated by Ptolemy III Euergetes on Seleucus II Callinicus in
roughly 246 BC (Dan 11:7-9).
Dan 11:7b2 tells us what Ptolemy III will accomplish: he (Ptolemy III) will enter the
stronghold of the king of the North (Seleucus II). We might note that the verbal collocation used
here ( ) may be translated to penetrate.365 This usage fits well with the direct object
we have here: (penetrate) the stronghold (). Strictly speaking, the is a place
of refuge,366 and is, therefore, the last place a combatant wants his enemy to penetrate. Holladay
translates a bit more generally as fortress.367 BDB more or less follows suit,
translating with a place of safety.368 Well-being that is based solely on military
strength may be tenuous; there is always someone who is stronger, or so it seems.
Dan 11:7b4 unpacks the eventual success of Ptolemy III: he will prevail. The verb
() is written in the Hiphil stem, which in this case, is probably an intransitive causative; that
is, the action remains with the subject.369 The upshot is that Ptolemy III exhibits strength and
prevails on his own terms. Goldingay gives us a synopsis of Ptolemy IIIs success: Ptolemy III
invaded the Seleucid empire, gained control of considerable areas of Syria and of lands further
east, avenged his sister by having Laodice killed and took much booty back to Egypt.370
Dan 11:8b1 tells us of a respite of about two years, at least as far as conflict between the
two empires is concerned. But, things are about to change.
Dan 11:9a1-2 shows us that peace is a fragile entity: then he (Seleucus II) will enter the
realm of the king of the South. In 242 BC, Seleucus II set out to invade Egypt; to no real avail.
364
S. Wagner, , in TDOT, vol. IX, 549.
365
KB1, 113; see also Holladay, 34.
366
KB1, 610.
367
Holladay, 205.
368
BDB, 731.
369
JM 54 d.
370
Goldingay, 296.
70
Dan 11:9a3 is the end of the story for Seleucus II; proceeding to march against Ptolemy
he was defeated, and obliged to retreat, accompanied by only a few attendants.371 This
inglorious return was in 240 BC.
Antiochus III, Ptolemy IV and Ptolemy V Dan 11:10-19
11:10a1 Then, his sons will get ready

for war,
11:10a2 and so they will
assemble an army of great
strength,
11:10a3 and then he will certainly advance,
11:10a4 and pass through like a flood;
11:10b1 and he will return and he will
wage war,
11:10b2 up to his stronghold.
11:11a1 Then, the king of the
South will become
enraged,
11:11a2 and go forth,
11:11a3 and wage war with him,
11:11a4 that is with the king of the
North;
11:11b1 and so he will raise a great
army,
11:11b2 however, the army will be
given into his hand.
11:12a1 Then the army will be cleared
away,
11:12a2 and his heart will be exalted;
11:12b1 so he will cast down myriads,
2
11:12b but, he will not prove himself strong.
11:13a1 So, the king of the North will
return,
11:13a2 and raise an army,
371
71
11:13a3 greater than the first;

11:13b1 and when the years have run
their course,
11:13b2 he will certainly
advance with a great army,
11:13b3 and with much equipment.
11:14a1 Now, in those times,

11:14a2 many will stand as a foe,
11:14a3 against the king of the South;
11:14b1 then the lawless among
your people,
11:14b2 will become ambitious,
11:14b3 in order to fulfill a vision,
11:14b4 but they will be ruined.
11:15a1 Then, the king of the North will

come,
11:15a2 and heap up a siege mound,
11:15a3 and capture a strongly fortified
city;
11:15b1 so, the forces of the
South will not stand,
11:15b2 even his elite troops,
11:15b3 there is not strength to resist.
11:16a1 For, he who comes

against him does as he
pleases,
11:16a2 for there is no standing firm in
his presence;
11:16b1 but he will stand his ground in
the beautiful
land,
11:16b2 with annihilation in his power.
11:17a1 Then he will set his face,
11:17a2 to come in the strength of all
his royal power,
11:17a3 and an alliance with him,
4
11:17a which he will put into effect;
11:17b1 that is his daughter,
11:17b2 he will give to him to
overthrow it,
11:17b3 but she will not stand fast,
11:17b4 indeed not for him will she be.
72
11:18a1 Then, he will set his

face toward the coastlands,
11:18a2 and so take possession of
many;
11:18b1 but a commander will
put an end to his taunt
against it,
11:18b2 besides that, his taunt will be
returned to him.
11:19a1 Then, he will set his face,
11:19a2 towards the strongholds of his
country;
11:19b1 then, he will stagger and fall,
2
11:19b and vanish.
Overview
Basically, Dan 11:10-19 is a prophecy concerning the careers of Antiochus III, the leader
of Syria (the North), and two of the leaders of the South (Egypt), Ptolemy IV and Ptolemy V.
The angelic prophecy opens with the two sons of Seleucus II: Seleucus III and Antiochus
III (Dan 11:10a1-2). Seleucus III will be murdered in about 223 BC. From that point on, as far as
the Seleucid (Syrian) empire is concerned (and Daniel 11:10-19 for that matter), Antiochus III
will be the man of the hour.
Antiochus III will waste little time moving against the South, at this time under the aegis
of Ptolemy IV (Dan 11:10a3-b2) in 219-17BC. This in turn will lead to retaliation from the
Egyptian side.
Ptolemy IV, in 217 BC, will engage the troops of Antiochus III at Raphia (Dan 11:11).
Ptolemy IV will carry the day, Antiochus III losing about 17,000 men.372 Naturally, Ptolemy IV
will be elated at his victory over Antiochus III (Dan 11:12a2); but he will not able to consolidate
his gains (Dan 11:12b2), probably being preoccupied with uprisings at home. At the same time,
there is evidence to support the claim that Ptolemy IV was an indolent and vice-ridden leader,
who might have wanted to return home in order to enjoy the good life.373 In any event, a peace
between the North and the South will endure about twelve years. The next events in the angels
prophecy are picked up in Dan 11:13.
Ptolemy IV died suddenly in 204 BC, leaving the throne in the care of his six year old
son, Ptolemy V. The real power behind the throne will be an advisor, Agathocles. To make a
long story short, the massive forces alluded to in 11:13 proved to be too much for Scopas (the
Egyptian commander) who was roundly defeated in 199 BC at Paneas (later known as Caesarea
Philippi).374 The reader should appreciate a key point as the result of the victory of Antiochus
III: Judea will pass into Syrian control, a fact that will have dire consequences as depicted in Dan
11:21-45 (the disastrous reign of Antiochus IV Epiphanes).
372
See Collins, Daniel, 379.
373
On this point, see Driver, Daniel, 171, and Collins, Daniel, 379.
374
Hartman and Di Lella, 291.
73
Antiochus III evidently will have some troubles of his own on the home front. If our
reading of Dan 11:14 proves to be correct (and Dan 11:14 is somewhat obscure), then the
annexation of Judea from Egypt to Syria will segregate Palestine into two factions: some
supporting Egypt and some supporting Syria.
Antiochus III will follow up his route of Scopas (Dan 11:13) in 198 BC by laying siege to
Sidon where Scopas will flee (Dan 11:15).
Antiochus IIIs hubris will surface (Dan 11:16); especially so since he will have
dominion over Palestine (Dan 11:16b1-2).
Antiochus III then will invoke a strategy we have seen previously (Dan 11:6) to
consolidate power: an inter-dynastic marriage (Dan 11:17). Antiochus III will offer his daughter,
Cleopatra, to Ptolemy V, assuming that this marriage would favorably influence Ptolemy V
toward Antiochus III. As we shall see, the plan will not quite work out.
Antiochus IIIs reach for conquests will finally encounter an annexation too far (Dan
11:18). Antiochus III will seek to swallow up parts of Asia Minor as well as parts of Greece; the
problem will be that by this time Rome will be a player in this area. Rome will warn Antiochus
III to no avail; so Rome will send Lucius Scipio to battle Antiochus III, which Scipio will win in
191-90 BC.
Finally, for Antiochus III, the end will come (Dan 11:19), and his end will be inglorious.
Evidently, Rome will impose heavy fines on Antiochus III for his incursions into Roman
territory. Hustling to pay his tribute, Antiochus III, in 187 BC, will be assassinated while looting
the treasury of Bel, one of his own gods (Dan 11:19b1-2).
Antiochus III will have two sons: Seleucus IV and Antiochus IV. The former, mentioned
briefly in Dan 11:20, will prove to be little more than a footnote in the angelic prophecy; but, his
younger brother, Antiochus IV Epiphanes, will be the focus of attention in the prophecy (Dan
11:21-45). It is almost as if everything that began in Dan 11:3 builds up to Dan 11:21-45.
Dan 11:10a1 provides the linkage with the previous context, Dan 11:7-9. Our passage
reads: then, his sons will get ready for war. His sons refers to the sons of Seleucus II (Dan
11:7-9), that is, Seleucus III (226-223 BC) and Antiochus III (223-187 BC).
It is interesting to note that part of the structuring mechanism of Dan 11:3-10 has been
the delineation of the successors of the previous ruler. First, we began with Dan 11:3-4
(Alexander the Great), where the Alexandrian empire was broken into four smaller kingdoms.
Second, we progress to Dan 11:5-6, where two of these original four, the North (Syria) and the
South (Egypt), take center stage and will, in one way or another, dominate Dan 11:3-10. Third,
this takes us to Dan 11:7-9, the offshoot (Ptolemy III, Berenices brother) of one of the principle
players in Dan 11:6 (Berenice, the daughter of Ptolemy II) emerges on the scene and engages in
war with Seleucus II. Then, fourth, in Dan 11:9, Seleucus II will enter the realm of the king of
74
the South (Ptolemy III), but Seleucus II will turn back to his country. This succession linkage
brings us to Dan 11:10 and the sons of Seleucus II.
The syntax of 11:10a1 is governed by the disjunctive waw on the opening noun/subject
(then, his sons). In this case, the disjunctive waw serves to introduce a concomitant condition
that follows upon the events in 11:7-9.375 The cycle of violence via retaliation continues
undiminished over time.
Will get ready for war is written in the Hithpael stem and in the imperfect aspect of the
verb. The imperfect aspect usually indicates that the events in question will happen in the future
as definite events or expectations.376 I mention this as supportive evidence for the prophetic
nature of this speech. Concerning the Hithpael stem, the Hithpael indicates that the subject the
sons of the king of the north transform themselves into the effected state signified by the verbal
root.377 The upshot is that these men put themselves on a war footing.
Get ready for war () is from a semantic field of terms for contention, strife,
struggle.378 The verb occurs fifteen times in the Hebrew Bible, three in the Piel and twelve in the
Hithpael. In eleven of the uses of in the Hithpael, the verb is followed by a prepositional
phrase that helps disambiguate the sense of the verb. For example, + the preposition
means to provoke someone (Deuteronomy 2:5, 9, 19). Then, in Deuteronomy 2:24, +
is followed by the noun for battle (), yielding the meaning: engage someone
in battle.
The use of without some following modification occurs only in Dan 11:10a1.
The meaning here is excite oneself (against a foe), wage war.379 Kohler-Baumgartner simply
translate in Dan 11:10a1 with to get ready,380 hence those translations that read
mobilize. CDCH notes that without an object, means get ready for war, push
forward.381
The upshot is that Dan 11:10a1 prophesies that Seleucus III and Antiochus III will
prepare themselves for war against Ptolemy IV. Seleucus III will ascend the throne in 226 BC
and be assassinated two years later. This means that the window for both of the brothers to get
ready for war would be between 226-223 BC.
Dan 11:10a2 is linked to Dan 11:10a1 by means of the verb in Dan 11:10a2: and so they
will assemble ( [Qal, waw/consecutive/perfect, 3rd, plural]). The syntactical function
of the waw consecutive perfect is to signal the temporal and logical outcome of Daniel
11:10a1.382 The sense is: they will get ready for war, and therefore will assemble.
375
See Gibson 137.
376
On this nuance for the imperfect aspect, see Van der Merwe, 147; see also Gibson
64 a.
377
IBHS, 429; J-M 53 i; Lambdin 177.
378
See Contention, strife, struggle in NIDOTTE.
379
BDB, 173.
380
KB1, 202.
381
CDCH, 70.
382
IBHS, 526.
75
The direct object of will assemble is a genitive construction: an army of great

strength ( ). The word translated army is a bit
troublesome. Normally, /army is translated tumult, commotion, uproar, multitude
or the like.383 At the same time, may be used to depict an army elsewhere in the
Hebrew Bible.384 It is possible that the angelic prophet chooses this word to underline the visual
and auditory effects of the rumbling chariot wheels, as well as the general confusion of a
military camp.385
Great strength fills out the genitive construction: an army of great strength. The
function of the genitive is probably the attributive genitive, which yields the sense: an army
characterized by great strength.386 These commanders could muster a force in the range of
60,000-70,000 men.
Dan 11:10a3-4 is the account of the movement of this massive military force: he will
certainly advance and pass through like a flood. The reader will note the singular he
rather than the plural as in the previous lines. This may well be due to the fact that by this time
Seleucus III was dead (223BC), leaving the warfare to his brother Antiochus III. If this is true,
then the events in Dan 11:10 are the angelic prediction of Antiochus IIIs recapture of the
southern part of Syria, west of the Euphrates, including Israel (referred to as Coele-Syria).387
Polybius tells us that in 219-218 BC Antiochus III recaptured the fortress of Seleucia; then,
Ptolemy IVs administrator in southern Syria invited Antiochus III to take possession of the
province, Coele-Syria.
Dan 11:10b1-2 is the angelic prediction of the events after Antiochus III winters in
Ptolemais in 217 BC:388 he (Antiochus III) will return and wage war up to his (Ptolemy IVs)
stronghold.
Up to his stronghold is basically impossible to pin down. Whatever it may be

specifically, we do know that this stronghold was associated with Ptolemy IV. Stronghold
() is essentially a place of refuge, including a mountain fortress, a fortified city, the
temple.389 The educated guesses include (1) Gaza and (2) Raphia; at this point, we do not know
which. Wherever this stronghold is, Ptolemy IV will not take all of this lying down.
Dan 11:11a1 teases out Ptolemy IVs response: then, the king of the South will become
enraged. The syntax of Daniel 11:11a1 is governed by the waw consecutive imperfect that
introduces the utterance. In this case, the waw consecutive imperfect signals a consequence of
the preceding line (11:10b1-2).390 There is geopolitical cause and effect here; the high level of
hostility stirred up in 11:10b1-2 is met with a response in kind in 11:11a1.
383
CDCH, 91.
384
Judges 4:7 is a fairly clear reference, as well as Jeremiah 47:3; but there are several
others where is often translated multitude, but the context clearly signals that the
multitude is military (2 Chronicles 14:10; 20:2, 12, 15, 24; 32:7; Isaiah 13:4; 29:7, 8; Ezekiel
32:12, 20, 24, 25, 26, 31, 32; Daniel 11:10, 11, 12, 13).
385
A. Baumann, , in TDOT, vol. III, 415.
386
See IBHS, 149.
387
On this point, see Collins, Daniel, 378.
388
389
KB1, 610.
390
For the waw consecutive imperfect used to signal a consequence, see IBHS, 547-48;
Gibson 78; GKC 111 i.
76
Will become enraged () is written in the Hithpalpel stem, a stem

that implies that this second leader is transformed into the effected state indicated in the verbal
root.391 The net effect is that the verb depicts his mindset at the time.
Enraged () is a Hebrew verb that often has emotional overtones, usually in the
sense of bitterness. In the Qal stem, means to be bitter, to be desperate, to be
bewildered;392 in the Piel stem, a more causative stem, means to make bitter;393 in the
Hiphil stem, another causative stem, means to cause bitterness, grief.394 The verb is
used in the Hithpalpel stem only twice in the Hebrew Bible, both in Daniel: Dan 8:7; 11:11. In
both of these cases, one may infer considerable emotion behind the use of the term; at the very
least, implies a violent attack. Slotki notes that means that Ptolemy IV was
embittered and roused to furious action.395 The furious action will be known as the battle at
Raphia in 217 BC. Hartman and Di Lella tell us that Ptolemy IV and his sister-wife would
marshal an army of 70,000 foot soldiers, 5,000 cavalry, and 73 elephants (the tanks of ancient
warfare).396
Dan 11:11b1 presents us with the flipside, from the standpoint of Antiochus III: and so,
he (Antiochus III) will raise a great army. Eventually, Antiochus would raise an army of 60,000
men. The next verse unveils the sad outcome, for Antiochus III.
Dan 11:11b2 tells us that the army (of Antiochus III) will be given into his (Ptolemy IV)
hand. Polybius writes that Antiochus III lost 10,000 infantry, 300 cavalry, and about 4,000
prisoners. Hartman and Di Lella report that a peace was signed between the two factions that
lasted about fourteen years.397
Will be given () into his hand () is an interesting construction. In the

Hebrew text, the verb is written in the Niphal stem, a stem that is often passive in sense. In this
context, the Niphal of this verb may be read as a passive use of the stem the army will be
given in to the hand of the adversary. So far, so good; but the passive of the Niphal stem not
only conveys the idea of the subject suffering the effects of the action in the verb, but also that
there is an agent involved in the action of the verb, whether an implicit or explicit agent.398 Dan
1:2, using the same collocation the verb (not in the Niphal) + the noun (hand)
to signal divine presence, may give us a hint about the agent in Dan 11:11b2: the agent of
Antiochus defeat may well be Yahweh.
Dan 11:12a1 is basically a review of the events of the battle of Raphia, viewed from the
perspective of Ptolemy IV. To begin with, the army (of Antiochus III) will be cleared away.
391
IBHS, 429.
392
KB1, 638.
393
Ibid.
394
Ibid.
395
Slotki, 90.
396
397
Ibid.
398
See IBHS, 382-83; Lambdin 140 (1); for the collocation be given into the hand of
implying a Divine agent in the Niphal stem, see Leviticus 26:25; 2 Kings 18:30; 19:10; 1
Chronicles 5:20; 2 Chronicles 18:14; Job 9:24; Isaiah 36:15; 37:10; Jeremiah 32:24, 25, 36, 43;
38:3, 18; 39:17; 46:24.
77
The verb used here is the Niphal of , which in the Niphal may be translated to be cleared
away, to be dragged away.399
Dan 11:12a2 is the net effect of Dan 1112a1: his (Ptolemy IVs) heart will be exalted.
For readers of the English Bible, to read as heart is certainly acceptable, as long as the
reader keeps in mind the fact that is used figuratively of ones inner self, the seat of
feelings and emotions.400 We might translate in this sense: his inner man will be exalted. This
reference to self-exaltation is obviously an allusion to mushrooming pride on Ptolemys part in
the wake of the collapse of Antiochus III at Raphia.
Dan 11:12b1 is probably a reference to Ptolemy IVs success at the battle of Raphia: he
will cast down myriads.
Dan 11:12b2 is the epitaph on Ptolemy IVs political-military leadership: he (Ptolemy

IV) will not prove himself strong. Prove himself strong ( in the Qal stem) means in the
Qal stem to show oneself strong.401 Robin Wakely notes that, as a matter of military strategy,
Dan 11:12b2 suggests that Ptolemy IV failed to press his advantage by following up his victory
with a vigorous pursuit of Antiochus, but, instead, made peace with the Seleucids as soon as
possible and contented himself with the occupation of Coele-Syria.402 Remember that Coele-
Syria is Palestine, now under Ptolemaic control, a factor that will play out in Dan 11:14.
Dan 11:13a1-3 introduces the reemergence of Antiochus III as a foe of Egypt. S.R.
Driver neatly summarizes the events that comprise Dan 11:13a1-3:403
Twelve years after the battle of Raphia, in 205, Ptolemy IV died,

leaving a son aged four years, who succeeded him on the throne
as Ptolemy V. Antiochus had meanwhile been gaining a series
of successes in Persia, Bactria, Asia Minor, and even in India,
which earned him the epithet of the Great. Returning from the
East, in the same year in which Ptolemy IV died, he concluded
an alliance with Philip, king of Macedon, for a joint attack upon
the infant king of Egypt, and partition of his foreign possessions
between them.
Dan 11:13b2-3 depicts Antiochus IIIs move against Egypt: he (Antiochus III) will
certainly advance with a great army, and with much equipment. In a nutshell, the first
engagement did not go well for Antiochus III; Scopas, the Potolmaic general, beat him back. But
in 200 BC at the battle of Panium (later called Caesarea Philippi), Antiochus III won a decisive
victory. After a century of Ptolemaic rule, Syria-Palestine came under the control of the
Seleucids.404
He will certainly advance is an emphatic construction. The angelic speaker uses a

finite verb form of the root followed by an infinitive absolute from the same root,
. The angelic speaker uses this construction to intensify the verbal idea. Van der Merwe
writes, In this way, Biblical Hebrew speakers/narrators express their conviction of the verity of
399
KB1, 726; similarly, CDCH, 285.
400
KB1, 514.
401
Ibid., 808-09.
402
403
404
Longman, 276.
78
their statements regarding an action. The upshot of this construction is that a listener would
not be able to claim at a later date that the speaker had not expressed himself clearly enough.405
As we have noted on more than one occasion, this section of Daniel 11 is angelic
prophecy; it purports to tell the truth about future events that impact the exiled covenant
community. We are not in the world of proclaiming events after the fact as if they were prophecy
before the fact. He will certainly advance promises that Antiochus III will reclaim Palestine
and set up the disastrous reign of his son, Antiochus Epiphanes.
Dan 11:14a1-3 alludes the several antagonists that arose against Egypt at this time.
Specifically, now in those times suggests that during this period there will many adversaries to
Egypt. Hartman and Di Lella mention Egyptian insurrectionists reacting against the oppressive
measures of Agathocles, the regent of the young king, as well as the soldiers of Philip of
Macedon.406 Among these adversaries, the Jewish population in Palestine will be heard from.
The angelic prophet affirms: then the lawless among your people will become
ambitious (Dan 11:14b1-2).
The lawless ( ) among your people () is literally the sons

of brigands among your people. The noun rendered brigands () is variously translated
with pride of place going to violent ones in several English translations. Kohler-Baumgartner
translate in Dan 11:14b1 with the lawless among your people.407 BDB opts for
violent ones.408 J. Conrad notes that the etymology of implies that the term has the
basic meaning break through.409 This meaning is often quite literal, as when one breaks
through a wall. Used in a more figurative sense in Dan 11:14, means breaking out of
existing laws, whence the translation outlaw, criminal.410 So, we may provisionally infer that
points to lawless behavior. The question now becomes: just what is this lawless
behavior? To make a long story short, the lawless behavior may be the effort, by some Jews, to
engage in religious politics based upon some vision.
Josephus writes that during this period of turmoil in Palestine, the turmoil brought on by
the tug of war over Palestine between Antiochus III and Ptolemy V411, there were Jews in
Palestine who actively supported Antiochus III. Indeed, some of the Jews in Palestine of their
own free will went over to him and admitted them into their city and made abundant provision for
his entire army and his elephants.412 The Jews even went so far as to take up arms and helped
us to expel the Egyptian garrison from the citadel.413
405
Van der Merwe, 158.
406
407
KB2, 968.
408
BDB, 829.
409
J. Conrad, , in TDOT, vol. XII.
410
Ibid., 110.
411
On this point, see The Loeb Classical Library, Josephus, vol. VII, The Jewish
Antiquities, Books XII-XIV, translated by Ralph Marcus (Cambridge: Harvard University Press,
1966), XII, 129:3.
412
Ibid., 133.
413
Ibid., 138.
79
Now, if this is what the angelic prophet means by , that is the lawless, then the
lawlessness is as Montgomery notes: here the term is one of religious politics.414
Dan 11:14b2-3 teases out the breach of the law; in this case, basing their religious politics
on a supposed vision: (the lawless among your people) will become ambitious, in order to fulfill
a vision.
Will become ambitious ( [Hithpael, imperfect, 3rd, pl]) is part of the

angelic speakers prophecy. Grasping the syntactical-semantic import of the Hithpael stem of the
main verb will become ambitious may be useful in understanding the sentence. To begin
with, the Hithpael stem of the verb signals that the subject of the verb the lawless among your
people transforms itself into the effected state indicated by the verbal root.415 Taking this
reflexive nuance into account suggests that the lawless among Daniels people raise/exalt
themselves into the state where resistance to the status quo is the case (as we have pointed out
from Josephus). The state may be that of ambition, for Holladay translates the Hithpael of this
verb with to exalt oneself in the sense of to be ambitious.416 Kohler-Baumgartner suggests that
in the Hithpael stem may denote prominence in the appropriate context.417
That the Jews of this period, in league with Antiochus, achieved prominence is verified
by Josephus. The historian notes that, after some of the Jews came to his aid, Antiochus III
rewarded them. Antiochus III resettled to Jerusalem those Jews who had been scattered
abroad;418 Antiochus III supplied the Jews with animals, wine, oil, and frankincense for their
sacrifices;419 Antiochus III helped complete work on the temple;420 and, he decreed that temple
singers were to be relieved of the poll-tax, the crown-tax, and the salt-tax.421 These are among
the many ways in which Antiochus III repaid the Jews for their loyalty to him. The point is that
angelic prophet has chosen his words carefully and accurately; these people would prove
themselves to be ambitious!
In order to fulfill a vision is the motive that the angelic speaker attributes to these
ambitious people. The reader should note that there is no definite article on the word translated
vision (). The addition of this article very subtly sways the way in which the line is
read. That is, it is easy to read the vision and assume a specific vision given to one of the Jews
by Yahweh. However, the fact that there is no article places "vision" in a more indefinite
category; the vision may or may not be inspired.
In order to fulfill () is written in the Hiphil stem of the verb .

Now, the Hiphil of this verb may be translated to confirm, to fulfill.422 BDB goes with
establish, fulfill.423 The upshot is that the lawless were motivated to become ambitious in order
to confirm a vision.
414
Montgomery, 438.
415
IBHS 26.2a; GKC 54 d; J-M 53; Lambdin 177.
416
Holladay, 247.
417
KB1, 727.
418
Antiquities, XII, 138.
419
Ibid., XII, 140.
420
Ibid., XII, 141.
421
Ibid., XII, 142.
422
KB1, 842; for a similar point, see H. Ringgren, , in TDOT, vol. XI, 185.
423
BDB, 763.
80
Vision () is used in two ways in the OT: (1) may be a genuine word
of revelation from Yahweh (see Isaiah 1:1), or (2) may be a false vision contrived by a
visionary (see Ezekiel 12:24; 13:16). Now, the fact that the angelic speaker predicts that these
shall be ruined suggests that the vision was a blunder, and therefore was of the made-to-order
type. Hartman and Di Lella write, The allusion may be to an attempt on the part of some or all
of these Jews to seek legitimation for their pro-Syrian activity by appealing to a made-to-order
prophetic vision one of them is reputed to have experienced.424 The proof is in the pudding:
ultimately, the entire visionary enterprise unravels.
But, they will be ruined () is written in the Niphal stem of the verb
. Kohler-Baumgartner translate in Dan 11:14 with to fall, collapse (of a
government, dynasty).425 There are three options here: (1) according to Polybius, there was an
anti-Egyptian uprising, fomented by Jews, that was put down by Egyptian forces,426 (2) this may
be a long-term prediction concerning the fate of political religion, this time in the reign of
Antiochus Epiphanes (see Dan 11:34, which also uses ), and (3) it may a prediction of the
fate of Antiochus III, along with his collaborators, in Dan 11:19b1, which also uses .
Dan 11:15a1 basically picks up the thread of the discourse interrupted in Dan 11:14, and
resumes the prophecy of Dan 11:10-13. Dan 11:14 may be read as an aside inserted by the
angelic prophet for the benefit of the covenant community (your people). Then, the king of
the North will come simply details the further exploits of Antiochus III. The next lines fill in the
specifics.
Dan 11:15a2-3 gives us the details of this latest campaign of Antiochus III: he will heap
up a siege mound and capture a strongly fortified city. After the Egyptian general, Scopas, was
defeated at Panium, he retreated to Sidon, an Egyptian fortress at that time. Antiochus III laid
siege to the city and took possession of it in 198 BC, when famine forced Scopas to give it up.427
Dan 11:16a1 is a kind of summary statement of Antiochus IIIs power as opposed to that
of Ptolemy V: he (Antiochus III) who comes against him (Egypt/Ptolemy V) does as he
(Antiochus III) pleases. There may be a hint of hubris in this sentence!
He who comes against him ( ) is the subject of the sentence, written

as a participle (/he who comes) followed by a prepositional phrase (/against
him). The important point in all of this is that this verb () followed by this preposition
() in the right context means attack.428 The upshot is that when Antiochus III attacks, he
does as he pleases.
As he pleases () is a prepositional phrase that literally denotes: on the

basis of what is pleasing to him (Antiochus III). The preposition expresses conformity to a
424
425
KB1, 503.
426
427
Ibid., see also Driver, Daniel, 172-73; Young, 239; Longman, 276; and Goldingay,
298.
428
BDB, 98.
81
standard or rule;429 thus, when Antiochus III attacks, the standard or rule is solely that which
pleases Antiochus. To be sure, this prepositional phrase is used elsewhere in Daniel to signal
self-glorification (Dan 8:4; 11:36); it is not a stretch to see a similar connotation here, for
Antiochus III is following in the footsteps of Alexander the Great of whom the same thing is
recorded (Dan 11:3).
Dan 11:16a2 teases out the net effect of the above: there is no standing firm in his
(Antiochus III) presence. This sentence obviously affirms the exceptional military power of
Antiochus III.
There is no () is an emphatic way of negating any opponents chance of victory

against Antiochus III. The particle () affirms the non-existence430 of whatever follows
the particle, successfully resisting the military prowess of Antiochus III in this case.
Standing firm in his presence ( ) is written with a participle in

the verbal slot. In this case, the participle is probably durative431, suggesting that over the long
haul, there is no resisting Antiochus III; for the time being, his might is a settled state of affairs.
Dan 11:16b1 is the net effect of Dan 11:16a2 as far as Palestine is concerned: so, he will
stand his ground in the beautiful land.
The reader should note that stand his ground () in Dan 11:16b1 uses the same
verb we find in Dan 11:16a2 no standing firm () in his presence. This repetition is
intentional; the angelic prophet intends to underscore the practical unassailability of Antiochus III
in the Palestianian region. The sense of in Dan 11:16b1 is basically to prevail:
Antiochus III will prevail in the beautiful land (for the moment at least, or as long a s Yahweh
permits!).
Beautiful land () is code for Palestine; the phrase occurs in Dan

11:16, 41; the collocation is an honorific, possibly based upon Jeremiah 3:19. The Jeremiah
passage depicts the beautiful land as a land in which the relationship between Yahweh and His
people is very intimate: and I (Yahweh) said, My Father, you (Israel) will call Me
( ). There may be some irony in the angelic prophets use of the
beautiful land; that is, the place where Yahweh intended to be present and obeyed (Jeremiah
3:19) is in fact a land where an expansionistic tyrant in present and intends to be obeyed. The
final utterance confirms Antiochus intentions.
With annihilation () in his power () verifies the unassailable

sway that Antiochus III holds over Palestine. Indeed, from this point on, Palestine remained
under Seleucid control.432 From the standpoint of the people of God, the outcome of this fact
will become the focal point of the angels prediction in Daniel 11:21-45. Indeed, it seems that,
beginning with Alexander the Great in Dan 11:3, the angelic revealer has developed the narrative
so as to culminate in this point: the crucial impact of Seleucid rule for the people of God (Dan
11:21-45). Joyce Baldwins wry comment on this state of affairs is to the point, God does not
plan a political Utopia, even for His people.433
429
Ibid., 454.
430
KB1, 42.
431
See Van der Merwe, 162; see also JM 121 c.
432
433
Baldwin, 188.
82
Annihilation () is a strong term. Kohler-Baumgartner translate in

Dan 11:16 with complete destruction.434 BDB opts for annihilation435 in Dan 11:16.
Domeris and Van Dam write that often means a full end (Jeremiah 4:27). This sense of
finality is an important feature of the semantic domain of and necessitates such harsh
expressions as annihilation, decimation, or total destruction.436
There is a striking phenomenon about the use of , the noun, in the Hebrew Bible.
It appears about seventeen times; fourteen of these refer to Yahweh as the agent of the
destruction437, and only three depict man as the agent of destruction438 (although in one of these
Jeremiah 5:10 man destroys at the behest of Yahweh). There is obviously a disparity between
divine and human agents in destruction in the Hebrew Bibles use of .
The reader should note that making a complete end of something is

customarily the prerogative of Yahweh. Somewhere under the surface, the point lurks that those
who attempt to usurp what is essentially divine right will be removed themselves (Dan 9:27;
11:19 [Antiochus III]) by Yahweh. In other words, power is only a short-term arrangement,
especially for those who dare to commandeer Yahwehs destructive power for their own ends.
Dan 11:17a1-2 depicts Antiochus IIIs efforts to consolidate his power over Egypt: Then,
he (Antiochus III) will set his face to come in the strength of all his (Antiochus III) royal power.
Set his face ( ) is a metaphor of determination; Antiochus III

intends to undertake a journey in a given direction, Egypt in this case.439 The reader should note
that the verb set is written in the jussive form, a form that can denote a more or less definite
desire that something should happen;440 thus, the jussive form may be used to rhetorically
underline determination and tenacity of purpose.
To come in the strength of () all his royal power () is
a sentence that at the very least teases out Antiochus IIIs intentions. Historically, Hartman and
Di Lella tell us that Antiochus III, in 197 BC, seized three areas on the southern coast of Asia
Minor Cilicia, Lycia, and Caria, all of which had been under Egyptian rule thereby further
weakening his enemy while at the same time consolidating his control over his newly acquired
territories. Antiochus did not, however, attack Egypt proper, for he feared intervention on the
part of Rome.441
Dan 11:17a3-b2 portrays another element in Antiochus IIIs master plan to consolidate
his power over Egypt: a dynastic intermarriage. The angel promises that Antiochus III will
propose an alliance with him (Ptolemy V), which he (Antiochus III) will put into effect; that is,
his (Antiochus III) daughter, he (Antiochus III) will give to him (Ptolemy V) to overthrow it
(Egypt). Once more, we are in the world of predictive prophecy.
434
KB1, 477.
435
BDB, 478.
436
William Domeris and Cornelius Van Dam, , in NIDOTTE.
437
2 Chronicles 12:12; Isaiah 10:23; 28:22; Jeremiah 4:27; 5:18; 30:11; 46:28; Ezekiel
11:13; 13:13; 20:17; Daniel 9:27; Nahum 1:8, 9; Zephaniah 1:18.
438
1 Samuel 20:33; Jeremiah 5:10; Daniel 11:16.
439
For the metaphor, see Sam Meier, , in NIDOTTE.
440
GKC 109 a.
441
83
Maurice Holleaux writes, concerning what the maneuvering of Antiochus III would turn
out to be, with Egypt he had concluded (? early in 195 BC) the triumphal peace, announced at
Lysimacheia, which was further cemented in the winter of 194 to 193 BC by the marriage to
Ptolemy V of the princess Cleopatra; perhaps as a concession to his son-in-law, Antiochus gave
as dowry to Cleopatra the revenues of Coele-Syria; in any event he retained the sovereignty of the
country, and hoped, through his daughter, to bring Egypt under Seleucid influence.442
To overthrow () it (Egypt) uses a term from a semantic field of words for

destruction.443 Written in the Hiphil stem, generally means to ruin deliberately, to be
able to destroy.444 The ranges of meaning of are on a sliding scale: (1) ruin or destroy,
and then (2) annihilate or exterminate.445 One suspects that Antiochus IIIs goal tended more
toward the former than the latter. Indeed, based upon his plan for an alliance in Dan 11:17a3,
has more the sense of annexing Egypt to Antiochus IIIs sphere of influence. J. Conrad
writes, Daniel 11:17 is comparable with its reference to Antiochus III and his attempt to acquire
power over the Ptolemaic empire through marital politics and thus to destroy it (Egypt) as an
independent entity.446 Antiochus III certainly will seek to neutralize Egypt as a power that could
thwart his larger plans. However, once more, we see the pointlessness of human maneuvering.
Dan 11:17b3-4 predicts that this best laid plan will fizzle out: but, she (Cleopatra) will
not stand fast, indeed, not for him (Antiochus III) will she be.
She will not stand fast ( ) uses a term that appears fifteen times
between Dan 11:3-20. The verb is written with a feminine subject and should be translated she,
in other words, Cleopatra. However, Cleopatra proved to be perfectly loyal to her new husband
and homeland, even urging an alliance of Egypt with Rome, which would turn out to be a
calamity for Antiochus III and his cherished dreams of achieving a mighty empire like
Alexanders.447 As things will turn out, Cleopatra will exercise a controlling influence in Egypt
right up to her death.
With Dan 11:18, things will begin to unravel, as the angelic prophet points out.
Expansionism will continue to have its effect on Antiochus III: Then, he will set his face toward
the coastlands, and so take possession of many (Dan 11:18a1-2).
The coastlands () is code for Asia Minor and its islands.448 Initially,
successes will come for Antiochian expansionism; Collins writes, Antiochus III now
campaigned in Asia Minor and captured a number of Greek islands.449 However, the angelic
spokesperson predicts that the tide will begin to turn against Antiochus III.
442
Maurice Holleaux, Rome and Antiochus in The Cambridge Ancient History, Vol.
VIII, Rome and the Mediterranean 218-133 B.C. (Cambridge: Cambridge University Press, 1975;
reprint), 199.
443
See Destruction, annihilation, devastation, disfigurement, ruin in NIDOTTE.
444
KB2, 1470.
445
Ibid., 1471.
446
J. Conrad, , in TDOT, vol. XIV, 587.
447
448
KB1, 38.
449
Collins, 381.
84
Dan 11:18b1 represents the beginning of the end, at least as far as the angelic speaker is
concerned: a commander will put an end to his taunt.
A commander () signals one who a leader or a superior in the sense of

someone who has decision-making authority in the civil or in the military spheres or both.450 The
nuance of in this sentence is more than likely a combination of the two senses above
a bearer of political and military authority.451 Historians of this period are pretty much agreed
that the commander that the angelic speaker points to is one Lucius Cornelius Scipio.
Put an end to () is written in the Hiphil stem, which is causative; the sense of
the verb in this line is to put an end to, to bring to a conclusion.452 This is precisely what Scipio
will eventually do, some 350 years after this prophecy. Longman writes, Antiochus III was
defeated at Thermopylae in 191 BC and Magnesia in 190 BC. He then retreated to the core of his
empire.453 For all intents and purposes, the end is near for Antiochus III.
Dan 11:19a1-2 depicts Antiochus IIIs retreat: Then, he will set his face toward the
strongholds of his country.
It will turn out that Antiochus III will have to return to the strongholds of his country.
For, in the wake of the defeats mentioned above, Rome will levy heavy fines on Antiochus III.
Holleaux puts the eventual outcome this way, Shortly after the battle, the kings
plenipotentiaries sued for peace from the Scipios, now arrived at Sardis, and, except for some
aggravations of detail, obtained it on terms already stated. Antiochus renounced his possessions
in Europe and Cistauric Asia; agreed to pay a war indemnity of 15,000 Euboic talents (500 at
once, 2500 upon the ratification at Rome of the preliminaries, the remainder in twelve annual
installments).454 Not only will Antiochus III lose territory, he will also be deeply in debt to
Rome.
Dan 11:19b1-2 teases out the end of Antiochus III: then, he will stagger and fall, and
vanish. The first two action words relate to Antiochus IIIs government; the last action word
relates to Antiochus himself.
Stagger and fall ( ) is an interesting collocation of terms. The

first action word (stagger) is written as the Niphal stem of the root , which may
reference the fall of his government.455 BDB more or less follows suit, translating the Niphal
of with be overthrown.456 The second action word (fall) teases out the net effect of
the collapse of Antiochus IIIs government, it comes to ruin.457
Vanish ( ) is literally, he will not be found. Again, the verb is

written in the Niphal stem, which does impact the meaning of the term. In the Niphal,
450
KB2, 1122.
451
Ibid.
452
Ibid., 1408.
453
Longman, 277.
454
Holleaux, CAH, 225.
455
KB1, 502.
456
BDB, 505.
457
CDCH, 278.
85
may be translated exist, remain.458 S. Wagner notes that the Niphal of this verb () is
frequently used to refer to the presence or existence of a person, thing, or abstraction at a specific
place or in a given situation.459 This is the sense we have here; hence, the Guide translates
vanish. The angelic prophet again peers 350 years down the road and predicts concerning
Antiochus III what will eventually happen, namely that in 187 BC he met his death at the hands
of the people of Elymais as he sought to seize the treasures of one of their temples.460
Baldwin writes the epitaph on the reign of Antiochus III, His ignominious retreat and
sudden disappearance from the scene underlines the stupidity of setting store by human rulers.
Suddenly, they are nowhere to be found.461
However, and this is the key point at this stage in Daniel 11, Antiochus III will have two
sons: Seleucus IV Philopator (187 BC-175 BC) and Antiochus IV Epiphanes (175 BC-164 BC).
The former is the subject of Dan 11:20; the latter is the subject of the rest of Daniel 11 (Dan
11:21-45). Antiochus IV Epiphanes is the key player in Daniel 11!
Seleucus IV Philopator Dan 11:20
11:20a1 Then in his place one will come

on the scene,
11:20a2 one who will make a tax
collector pass
through,
11:20a3 for the sake of royal splendor;
11:20b1 yet in a few days,
2
11:20b he will be shattered,
11:20b3 but not in anger,
11:20b4 nor in war.
Dan 11:20a1 takes up the next link in the chain, following upon the death of Antiochus
III; his son, Seleucus IV Philopator, ascends to the Seleucid throne: then, in his (Antiochus III)
place one (Seleucus IV Philopator) will come on the scene.
We have pointed out that from Dan 11:3 (Alexander the Great) down through Seleucus
IV Philopator, the angelic speaker has linked events in a sequence that suits his purposes: the
build-up to Antiochus IV Epiphanes (Dan 11:21-45).
That is, (1) a mighty king (Alexander the Great) will come on the scene (Dan 11:3); then
(2), his kingdom will be broken up and fragmented into four kingdoms, led by four persons not of
his lineage (Dan 11:4); subsequently (3), the angelic prophet lifts out two of the four leaders (Dan
11:5) who emerge on the scene: the leader of Egypt (Ptolemy I) and the eventual leader of Syria
(Seleucus I); then (4), after some years (Dan 11:6a), Ptolemy IIs daughter, Berenice, is married
to Antiochus II (Dan 11:6a), (5) but Berenice is not able to keep a hold on power, so (6) the
458
Ibid., 238.
459
S. Wagner, , in TDOT, vol. VIII, 472.
460
Holleaux, CAH, 241-42.
461
Baldwin, 188-89.
86
power of Antiochus II wanes (Dan 11:6b); then (7) an offshoot (Ptolemy III) from the family of
Bernice will arise in his (Ptolemy II) place (Dan 11:7a); later (8), Ptolemy III will prevail over
Seleucus II (Dan 11:7b); afterwards (9) Seleucus II will retaliate against Ptolemy III, to no avail
(Dan 11:9); next (10), the sons of Seleucus II (Seleucus III and Antiochus III) prepare for war
(Dan 11:10a); eventually (11), Antiochus III will waste little time moving against the South, at
this time under the aegis of Ptolemy IV (Dan 11:10a3-b2), but (12) Ptolemy IV will engage the
troops of Antiochus III (Dan 11:11), and carry the day; however (13) Antiochus III will retaliate
and win decisively (Dan 11:13, 15); then (14) Antiochus III will attempt to solidify his power
over Egypt through an inter-dynastic marriage (Dan 11:17); subsequently (15), Antiochus IIIs
reach for conquests will finally encounter an annexation too far (Dan 11:18); so that (16),
Antiochus IIIs reign comes to an end (Dan 11:19); and finally (17), Antiochus III is succeeded
by one of his sons (Seleucus IV Philopator) in Dan 11:20. The short reign of Seleucus IV paves
the way for the key player in Daniel 11, Antiochus IV Epiphanes (Dan 11:21-45), Antiochus IIIs
other son.
Dan 11:20a1 picks up the storyline following upon the death of Antiochus III (Dan
11:19) while attempting to secure funds, through robbery, to pay his debt to Rome: Then, in his
(Antiochus III) place, one (Seleucus IV Philopator) will come on the scene. E.R. Bevan writes
concerning the state of the empire that Seleucus IV Philopator inherited, The chief task of
Seleucus IV was to replenish the treasury of the kingdom against the drain of the Roman
indemnity.462
Additionally, the indebtedness to Rome involved more than money; Seleucus IV

Philopators son also figured in the obligation to Rome. Bevan writes, In any case the child
Demetrius had to be sent as a hostage to Rome, in place of the kings brother Antiochus, who had
gone as hostage for his father Antiochus III.463
Dan 11:20a2-3 represents what the angelic speaker seems to regard as the signature event
of Seleucus IV Philopators reign: one who will make a tax collector pass through for the sake of
royal splendor.
One who will make pass through () is written as a Hiphil participle; the
Hiphil stem is causative; Seleucus IV Philopator is taking matters into his own hands. This
verbal construction one who will make pass through utilizes a double accusative
construction. That is, the sentence affirms: Seleucus IV will make a tax collector [object1] pass
through for the sake of royal splendor [object2]. This construction is found with verbs in the
Hiphil stem, which is the case with the participle. The double accusative can function to identify
the personal object of the causation object1 or the tax collector followed by a complement of
the verbal predicate object2 or for (for the sake of) royal splendor.464
A tax collector () is written as a Qal participle, probably a construction that

denotes a member of a profession.465 The root word () has connotations of force,
perhaps even tyrannical force. The ranges of meaning for in the Qal are: (1) to spur on,
462
E.R. Bevan, CAH, 495.
463
Ibid., 496.
464
For the syntax of the double accusative, see IBHS, 173; GKC 117 cc.
465
On this point, see IBHS, 615.
87
(2) to collect offerings or taxes, (3) to force to work, (4) to oppress, and (5) one who acts as a
tyrant.466 CDCH translates in Dan 11:20 with an exactor of tribute.467 The root is
from a semantic field of terms for oppression or affliction.468 E. Lipiski 469notes that the root
() means seize, take possession of, especially in the legal sense. Furthermore, the
participial form of probably originally denoted someone who exacted property by
virtue of a right, i.e., a collection agent.470
Dan 11:20b depicts the end of the reign of Seleucus IV Philopator: yet in a few days, he
will be shattered, but not in anger nor in war. Bevan writes, Seleucus Philopator was
assassinated in 175 BC by his chief minister Heliodorus.471
We are now at the crucial point in the angels prophecy; Bevan summarizes the situation
upon the death of Seleucus IV Philopator:472
When Seleucus had been murdered, there were three princes of

the royal house who might claim the diadem. There was the
legitimate heir, the elder son of Seleucus, the boy Demetrius,
detained as a hostage in Rome; there was the younger son,
Antiochus, still a baby in Syria; and there was the late kings
brother, Antiochus, now probably about forty, living in Athens.
The plan of Heliodorus was apparently to proclaim the baby
Antiochus as king, and rule himself in the childs name. But as
soon as the news of Seleucuss death reached Athens, Antiochus,
the childs uncle, made ready to seize the inheritance.
Antiochus IV Epiphanes Dan 11:21-45
Outline
Since this unit is lengthy, we are going to proceed through the unit on the basis of an
outline, which takes its cue from indications in the Masoretic text.
The rise of Antiochus IV Epiphanes Dan 11:21-24

His war with Egypt Dan 11:25-28
A second war with Egypt ends badly Dan 11:29-35
Antiochus IV Epiphanes extraordinary hubris Dan 11:36-39
The end of leaders like Antiochus IV Epiphanes Dan 11:40-45
Before we begin, a word concerning how the Guide understands the import of this
account of Antiochus IV Epiphanes. At one level, the angelic prophet is describing the reign of
466
KB1, 670.
467
CDCH, 260.
468
See Oppression, affliction in NIDOTTE.
469
E. Lipiski, , in TDOT, vol. IX, 214.
470
Ibid. The reader may wish to consult 2 Maccabees 3 for the account of Seleucus IV
Philopators agent who attempted to remove money and gold from the temple in Jerusalem.
471
Bevan, CAH, 496.
472
Ibid., 497.
88
this man from 175-164 BC; in other words, the prophecy will be fulfilled in real time history
during this eleven year period. At another level, a much more important level, the Guide intends
to show that the reign of Antiochus IV Epiphanes is prototypical; that is, Antiochus IV Epiphanes
is a kind of tyrant that will have many successors throughout human history, right up to the end of
human history. With political-military leaders like Antiochus IV Epiphanes, the matter does not
end with the second century BC; men like him have had many incarnations.
Ascension to power (Dan 11:21-24)
11:21a1 Then, a despicable one will

come on the scene
in his place,
11:21a2 but the majesty of royal
power will not be
conferred upon him;
11:21b1 for he will come in a time of tranquility,
11:21b2 and seize royal power
with intrigues.
11:22a1 Forces that are
overflowing will be swept away
before him,
11:22a2 and so they will be shattered;
11:22b1 and even a covenant
prince.
11:23a1 Then, from the moment of an
alliance with him,
11:23a2 he will practice deceit;
11:23b1 as a result, he will rise
and become powerful,
with a few people.
11:24a1 While they are
at ease, he will invade rich areas
of provinces,
11:24a2 then he will carry out what his
ancestors never
did,
11:24a3 nor his forefathers,
11:24a4 he will scatter among
them plunder and spoil
and goods;
11:24b1 and against
strong fortifications he will devise
his plans,
11:24b2 for a time!
Dan 11:21a1 commences the account of the rise of Antiochus IV Epiphanes by lifting out
something about his character: Then, a despicable one will come on the scene in his place.
Obviously, Antiochus IV Epiphanes takes the place of Seleucus IV Philopator (in his place). In
this way, as we noted above, the angelic prophet continues to show the linkage with what
precedes in the prophecy.
89
Despicable one () is from a semantic field of terms for contempt.473 The

grammatical form is a Niphal participle. Now, the function of the form as a participle is probably
gerundive; depicting, in the Niphal stem, a quality or characteristic of the new leader on the
scene.474
Despicable () means one who is despised, despicable in the Niphal stem.475

Waltke writes that the basic meaning of the root is to accord little worth to something. While
this action may or may not include overt feelings of contempt or scorn, the biblical usage
indicates that the very act of undervaluing something or someone implies contempt.476 Pter-
Contesse and Ellington offer some interesting and appropriate translations, a wretch, a vile
creature, and despicable creature.477
By focusing on the character of Antiochus IV Epiphanes, the angelic prophet is alerting

the reader to the kind of tyrant the covenant community may expect to arise at any time on the
political scene. By concentrating on the kind of man he is, the speaker is lifting out one of the
prototypical traits of a long line of despots to follow in the steps of this despicable leader.
History verifies that Antiochus IV Epiphanes has had many successors.478
Dan 11:21a2 is an antithetical sentence; this leader came on the scene but not in the usual
manner: but the majesty of royal power will not be conferred upon him.
The majesty of royal power is a genitive construction. The syntax of the genitive may
be read attributively, where the second term in the genitive /royal power
473
See Contempt, disdain, disgust, loathing in NIDOTTE.
474
IBHS, 620.
475
KB1, 117; similarly, Holladay, 36; BDB, 102.
476
R.L. Harris, G.L. Archer, B.K. Waltke, Theological Wordbook of the Old Testament, 2
vols., Bruce Waltke, (Chicago: Moody Press, 1980), 224a (hereafter abbreviated
TWOT).
477
478
The reader will doubtless encounter commentators or even footnotes in English Bibles
that read despicable one as a reference to the Antichrist. The term antichrist is mentioned
five times in the New Testament, all by the Apostle John and all in his epistles (1 John 2:18
(twice), 22; 4:3; 2 John 1:7). The noun is singular four times (1 John 2:18, 22; 4:3; 2 John 1:7)
and plural once (1 John 2:18). Furthermore, the noun appears without a definite article twice (1
John 2:18) and with a definite article three times (1 John 2:22; 4:3; 2 John 1:7). As far as the
meaning of the noun antichrist goes, there are two basic options. One is to read the anti- in
the sense of replacement for, in which case the antichrist is a counterfeit Christ. The other is to
read anti- in the sense of opposition to, in which case the antichrist is an opponent of or denier of
Christ. Now, there is another fact pertaining to the New Testament depiction of antichrist that
needs to be weighed and considered in this debate. That is, in Johns description of antichrist, the
Apostle affirms that antichrist arises from within the Christian community (1 John 2:19 [they,
antichrists in 2:18] went out from among us). There is no evidence whatsoever that Antiochus
IV Epiphanes arose from within the covenant community! So, where does all of this leave us? It
would seem that the contextual data bearing upon antichrist in the New Testament is ill-suited to
the contextual point in Daniel; that is, the heavenly speaker is fixing his attention on human
political-military leaders, who, as we shall see, are unrelenting opponents of the interests of God
and Gods people. To see the despicable one as a reference to the Antichrist in the NT is over-
interpreting, and risks missing the point the angel intends to make.
90
describes the quality or character of this mans /majesty.479 C. John Collins notes,
concerning the noun majesty (), that it denotes magnificence, impressiveness: it is that
which is evidence of the bearer's power.480
Will not be conferred () uses the verb in the Qal stem; the
ranges of meaning for the verb in this stem are: (1) give, grant, bestow, (2) grant, (3) give out,
sound out, utter, (4) place, (5) make (into), cause to be, make as, appoint as, (6) cause, make
happen, (7) allow, permit, and (8) in a passive sense: be given, be assigned, be appointed to.481
The best fit for the verb in this context is the passive nuance: the majesty of royal power will not
be given/assigned/ conferred to/upon him.
The historical fact of the matter is that, strictly speaking, royal power will not be
conferred upon Antiochus IV Epiphanes. For, Antiochus IV Epiphanes did not in the first
instance displace his nephew, the baby Antiochus, but assumed by his side the position of king-
regent.482 Coinage of the period depicts images of both the young king and also Antiochus IV
Epiphanes.483 Antiochus IV Epiphanes will murder the younger king in 170 BC.
Dan 11:21b1 depicts the general climate in which Antiochus IV Epiphanes will come to
power: he will come in a time of tranquility (). The noun translated tranquility
() is very interesting. The noun denotes that which is at rest and at ease.484
Kohler-Baumgartner offer two options: (1) in the midst of peace and (2) while they were at
ease.485 Philip Nel renders in Dan 11:21b in the sense of an attitude of
unpreparedness and is to be translated by heedless and unconcerned.486 K. Grndwald notes
that the basic idea of this noun is rest, tranquility, ease.487 Furthermore, Grndwald reads
in Dan 11:21b in the sense of unexpectedly, without warning.488 The Old Greek
translation of has the adverb , which means suddenly, unexpectedly.489
Theodotion goes with a prepositional phrase, , which means in/with well-being,
prosperity, good condition.490 Significantly, Dan 8:25 uses in reference to Antiochus
IV Epiphanes; the passage indicates that while people are relaxed (), he will ruin
them.
The upshot is that while does mean tranquility, this tranquility will be
constituted of complacence, heedlessness, and indifference; the populace will be self-satisfied and
basically content with their lot in life.
Dan 11:21b2 denotes how Antiochus IV Epiphanes will take advantage of the
complacency in his nation: (he will) seize royal power with intrigues.
479
IBHS, 149.
480
481
CDCH, 289.
482
Bevan, CAH, 498.
483
Ibid.
484
KB2, 1505.
485
Ibid.
486
Philip Nel, , in NIDOTTE.
487
K. Grndwald, , in TDOT, vol. XV, 10.
488
Ibid.
489
BAGD, 273.
490
Ibid., 320.
91
He will seize () is written as a Hiphil, waw consecutive perfect; what this

tells us is that the waw consecutive perfect teases out the temporal and logical aftermath of the
preceding line he will come in a time of tranquility.491 In this social-political environment
carelessness breeding a false sense of personal well-being a man of this caliber will seize royal
power; it is cause and effect. Furthermore, the syntactical-semantic import of the Hiphil stem of
this verb is vital for understanding the force of the line. To make a long story short, the use of the
Hiphil stem involves (1) causation (2) of a state of affairs (power in this mans hand).492 In the
social-political environment that the culture will give him a false sense of personal well-being
this power-politician will take up the cudgels and seize power.
Intrigues () is written in the plural; we may fairly assume that intrigue

will be the order of the day when Antiochus IV Epiphanes seizes power.
Intrigue () is found among a semantic field of terms for deception.493 The

noun () means (1) slipperiness or slippery places, and (2) smoothness (of speech),
flattery, intrigue.494 Interestingly, BDB translates here with fine promises.495
D.J. Wiseman equates here with seductive words, flattery in order to secure
power.496 K.-D. Schunck writes, with the basic meaning be smooth, smoothness as the
starting point, this group of words developed in one direction the meaning be slippery,
slipperiness; ultimately, comes to mean in Dan 11:21b to be hypocritical or
deceptive, hypocrisy, or deceit.497 The net effect is that is an abstract term,
denoting deception, deceit, and political seduction in the service of seizing power. E.R. Bevan
lets us in on what form some of this intrigue would take.
We have already noted the move Antiochus IV Epiphanes made to make himself the
power behind the legitimate heir, Antiochus, the infant son of Seleucus. But, there would be
more to the story on two other counts.
First, Antiochus IV Epiphanes will enlist the military help of Eumenes II to ensure the
seizure of power. This military backing would obviously help offset any other claimants to the
throne. But, we did mention intrigues in the plural: Eumenes II may have regarded it as a clever
move in his political game, when there was danger of Rome becoming hostile to him, to put as his
neighbor on the Seleucid throne a king upon whose good will he could count.498
Second, Rome may have been behind Eumenes ploy, since it may have been believed in
Rome that Antiochus IV Epiphanes as king of Syria would be subservient to their desires.499 In
any event, smooth ways and slippery words and promises will have been evident on all sides of
this power grab; there are patterns in history!
491
IBHS, 530.
492
Ibid.,, 442.
493
See Deception, fraud, guile, iniquity, lie in NIDOTTE.
494
See CDCH, 121.
495
BDB, 325.
496
D.J. Wiseman, , in TWOT.
497
K.-D. Schunck, , in TDOT, vol. IV, 444-45.
498
Bevan, CAH, 497.
499
Ibid.
92
Dan 11:22a1-2 obviously depict Antiochus IV Epiphanes military prowess: forces that
are overflowing will be swept away before him, and so they will be shattered. The reader must
appreciate that the words of the angelic speaker in Dan 11:22 are of a general character, painting
the effects of Antiochuss reign in broad strokes.
The first question concerning Dan 11:22a1-2 is how it relates to the preceding line. The
syntax of Daniel 11:22a1-2 is shaped by the disjunctive waw (), indicating a circumstantial
clause. The question concerns just how this circumstantial clause relates to the preceding clause.
Overall, Daniel 11:22a1-2 provides marginal, background, information to the storyline in this
context (11:21-22). The information that is provided in Daniel 11:22a1-2 is supplementary
material concerning this mans seizure of power through deception.500 Andersen notes that when
a circumstantial clause uses the imperfect aspect in the verb will be swept away and
shattered the circumstantial clause with the imperfect simply signals a future state of affairs.501
Accordingly, Daniel 11:22a1-2 offers a kind of summary statement of the future state of affairs
concerning this political thug who will seize power by dishonorable means, and hold it by force.
For the time being, he will enjoy unbridled military success. Collins writes concerning Daniel
11:22a1-2 that the verse must be read as a general introductory statement that anticipates the
effects of Antiochuss reign.502
If Daniel 11:22a1-2 is read as a general statement depicting the tenor of Antiochus IV

Epiphanes reign, then we have further evidence for a point made at the outset: the angelic
speaker will lift out Antiochus IV Epiphanes as a type of leader that will blight human
governance for some time to come. He will seize power by deception and maintain it by force.
As Baldwin notes, Antiochus is the prototype of many who will come after him, hence the
interest shown here in his methods and progress.503
Forces that are overflowing ( ) is a genitive construction. The

syntax of the genitive forces that are overflowing is probably an attributive genitive. That
is, the noun in the genitive forces is characterized as overflowing.504 The reader may
translate the construction as overflowing forces. There is some evidence to indicate that
Antiochus IV Epiphanes did initially face opposition to his seizure of power;505 Hartman and Di
Lella affirm that Daniel 11:22a1-2 implies that Antiochus had to put down armed opposition to
his takeover of the Seleucid throne.506 Be this specific incident as it may, the reader is still left
to weigh and consider Daniel 11:22a1-2 as a general statement of Antiochus IV Epiphanes modus
operandi.
And even a covenant prince ( ) is a clause with

several critical syntactical points. First, there is no definite article on either term; hence, those
translations that have the covenant leader or the prince of the covenant must be read with
500
See Gibson 135-36; see also F.I. Andersen, The Sentence in Biblical Hebrew (The
Hague: Mouton Publishers, 1980; second printing), 77-78.
501
Andersen, Sentence, 86.
502
503
Baldwin, 192.
504
IBHS, 149.
505
On this point, see Bevan, CAH, 498.
506
Hartman and Di Lella, 295; see Drivers note citing Jerome in Driver, Daniel, 182.
93
some caution or skepticism. Evidently, the speaker intended to leave the referent indefinite.507 In
any event, the text as written should be read a covenant prince.
Second, the syntax of the utterance is governed by the function of the particle
(and even). That is, (and even) may signal that the entity that is added (a
covenant prince) is that which one would not expect to see, i.e., an extreme case.508 Even a
covenant official does not stand in his way. When this observation is added to the former
concerning the absence of an article, evidence is again adduced for the angelic speakers portrayal
of the kind of leader this man will be, one who permits no one to obstruct him, the kind of leader
that will have many successors.
Third, a covenant prince is a genitive construction; it may be best to read this genitive
adjectivally, where the second noun covenant elucidates the first prince thus yielding
a covenant prince.509
The upshot is this: this covenant prince is indefinite, referring to the kind of official that
Antiochus IV Epiphanes will not be shy about confronting. What is more to the point of the
phrase, Antiochus IV Epiphanes will defy even this level of leadership on his way to power; this
is the kind of leader that is prepared to allow nothing to stand in his way!
A covenant prince ( ) occurs only here in the Hebrew Bible.

The lead term prince is used in both a secular and a sacred sense: (1) a leader, prince, ruler,
in a general sense as well as a king in Israel, (2) a leader, commander, chief, in a military setting,
in a tribal setting, in a family setting, in a palace setting, and in a cultic setting.510 When used in
Daniel, /prince is used in two other places; in Dan 9:25 the term references the
Messiah, and in Dan 9:26 the term refers to an unidentified political-military leader. Likewise, the
second term covenant is also used in both sacred and secular settings: (1) an agreement or
covenant between persons, and (2) a covenant between God and mankind.511 When used in
Daniel, /covenant appears seven times; leaving aside Dan 11:22 for the moment,
Daniel uses /covenant in reference to the covenant between God and man (Dan 9:4;
11:28, 30, 32) and in reference to an agreement between humans (Dan 9:27).
The above data, taken at face value, tells us that a covenant prince could be either a
sacred or a secular figure; or just possibly both. If the reference is to a sacred figure, then the
collocation most likely denotes a high priest. It seems best, owing to the indefinite nature of the
collocation (see the notes above on the lack of an article), to read a covenant prince as any
leader, secular or sacred, that will stand in the way of Antiochus IV Epiphanes. We must
remember that the angelic speaker is portraying a tyrant of the highest order; so that whatever
stood in the way of his will must be beaten down.512
Antiochus IV Epiphanes will cross swords with a high priest, one Onias III in 175 BC,
shortly after Antiochus seizes power. Now, Antiochus IV Epiphanes will emerge as a confirmed
Hellenist; Hellenism, with its art, its philosophy, its cultural traditions, will be the ruling passion
of Antiochus IV Epiphanes. Indeed, Antiochus saw in his kingdom a field in which to operate
507
See Baldwin, 192; Keil, Daniel, 492.
508
Van der Merwe, 315.
509
Gibson 35 c.
510
See CDCH, 259; see also KB1, 667.
511
KB1, 157-58.
512
Edwyn Bevan, Jerusalem Under The High-Priests (London: Edward Arnold, 1930;
reprint), 75.
94
as the crowned apostle of Hellenism; or perhaps we should say he saw in Hellenism the medium
which could best unify his heterogeneous kingdom.513
The difficulty will be that the high priest in Jerusalem, Onias III, will be a man adamantly
opposed to the Hellenization of Jerusalem. However, Onias IIIs brother, Jason, would be a
committed Hellenist; so, Jason will bribe Antiochus IV Epiphanes with money: 360 talents of
silver, along with another 80 talents, to be followed by 150 talents more (II Maccabees 4:7-9).
Jason will get the job and Onias III will be deposed, only to be murdered in 171 BC (not by
Antiochus IV Epiphanes).
This is but an example of the kind of man that Antiochus IV Epiphanes will be; a man
who will brook no opposition to his will. What is more, this incident will mark the onset of the
priority of the interests of the state over the interests of God and the covenant people. In a
nutshell, this event marks the interference of the secular state in things spiritual. A precedent
had been set which Roman emperors would not be slow to follow and which has become a
commonplace in twentieth-century politics.514 In sum, this incident is further evidence that the
angelic prophet is holding before the reader the kind of anti-God leader that mankind can expect;
indeed, this is the kind of leader that the covenant people will have to contend with through the
ages!
Dan 11:23a1-2 is a difficult utterance, at least as far as the referent is concerned; for, the
sentence is cast in ambiguous terms: then, from the moment of () an alliance
( [Hithpael, infinitive]) with him, he will practice deceit (). There
is a key syntactical point to be noted here: the use of the preposition ( [from the moment
of]) before the infinitive construct (an alliance) tells us the action in the main clause he will
practice deceit occurs from the inception of the action in the infinitive clause.515 The sense is:
from the very moment of entering into an alliance, Antiochus IV Epiphanes has no intention of
keeping it. The upshot is that, creating alliances is one thing, keeping them will be quite beside
the point for this political power-player. As Joyce Baldwin puts it, this king, Antiochus IV, will
make covenants without the slightest intention of inconveniencing himself to keep them.516
In this instance, the angelic prophet is alerting the reader to the kind of character that will
steer some leaders of the future. As Russell puts it, With two-faced deceit, he wins his way to a
position of authority.517 This should tell us something about the value of diplomacy!
Deceit () is from a semantic field of terms for deception.518 Essentially,

this term points to some kind of betrayal, deceit, or treachery.519 M. Kartveit writes,
concerning the basic idea of the root, it refers to a situation in which reality differs from
appearance. Such situations involve interpersonal transactions in which someone acts or speaks
consciously and deliberately to conceal or cover up certain facts.520 In this case, the concealed
fact is the unfixed and open-ended nature of the alliance, at least as Antiochus IV Epiphanes will
see things. A treaty is only as good as the honor and integrity of its signatories.
513
Ibid., 76.
514
Baldwin, 192.
515
Van der Merwe, 157.
516
Baldwin, 192.
517
518
See Deception, falsehood, fraud, guile, iniquity, lie in NIDOTTE.
519
Eugene Carpenter and Michael Grisanti, , in NIDOTTE.
520
M. Kartveit, , in TDOT, vol. XIII, 501.
95
Dan 11:23b1 teases out the consequence of this leaders deception: as a result, he will
rise and become powerful, with a few people. We have translated Dan 11:23b1 as a result
clause; there is a reason for that: the syntax of Daniel 11:23b1 is shaped by the waw consecutive
perfect on the first verb. When following an imperfect form he will practice ()
deceit the waw consecutive perfect signals a consequence of that activity.521 The upshot is that
the net effect of treachery, deceit, fraud, and betrayal (11:23a1-2) is power (11:23b1).
There is a punctuation point to be noted here: there is a tipha after he will rise and
become powerful; the sense is: as a result, he will rise and become powerful (pause), with a few
people. The pause may help to focus on the instrumental use of the prepositional phrase: with
(the help of) a few people.
The syntax of the two verbs will rise and become powerful may be that of action1
(he will rise) followed by action2 (and become powerful), where action2 is the net effect of
action1.522 The sense is: he (Antiochus IV Epiphanes) will arise so as to become powerful.
Become powerful ( [Qal, waw consecutive perfect, 3rd, ms, sg]) is from a
semantic field of terms for power and strength.523 The ranges of meaning for are: (1) to
be mighty, powerful, (2) to be numerous.524 The reader will note the connection between strength
and numbers, a connection that is explicitly denied in Dan 11:23b1. In fact, the use of in
the Old Testament, when referencing human power, is often linked to superior numbers as a key
factor in the possession of power (Exodus 1:7, 20; Psalms 38:19; 69:4; 105:24; Isaiah 31:1;
Jeremiah 50:17).
But, not so here, and the incongruity may be intentional: this power-politician claws his
way to power with few people (Dan 11:23b1). The reader may wish to weigh and consider the
influence of treachery as a means to amassing power. The implicit message here seems to be that
strength in numbers can be trumped by the power of deceit and lying (Dan11:23a2), by the force
of human pride aspiring to self-deification (Isaiah 14:14) on the climb to power. In his ascent to
supremacy, this prototypical political power-player uses the faculties of deceit, craftiness,
political cunning, pretense, lying, fraud and betrayal to claw his way to the top. There are
patterns in history, and this is the angelic visitants point!
Dan 11:24a1 charts the insatiable rapacity of Antiochus IV Epiphanes: while they are at
ease, he will invade rich areas of provinces. Dan 11:21-24 ends where it begins; that is, the unit
is framed by an inclusio using the word tranquility or ease (both the Hebrew term )
in Dan 11:21b2 and Dan 11:24a1. This framing device not only delimits Dan 11:21-24 as a
discreet unit, but it also underlines a key theme in the unit: people were caught unawares by this
man.
While they are at ease () is actually a prepositional phrase; literally, the
phrase may be translated in the midst of peace. However, the phrase may also be translated
while they are at ease.525 Holladay goes with while they are relaxed for Dan 11:24a1.526 BDB
521
IBHS, 526-27.
522
Ibid., 530.
523
See power and strength in NIDOTTE.
524
CDCH, 339. 89
525
For both translations, see KB2, 1505.
526
Holladay, 371.
96
offers in a time of security for the phrase in this verse.527 The upshot is clear enough:
Antiochus IV Epiphanes will descend upon his prey while they are sleeping in careless security.
He will invade rich areas of provinces (

) tells us how Antiochus IV Epiphanes will descend upon his prey. The
syntax of this sentence is interesting. Under normal circumstances, one would expect a
conjunction connecting Dan 11:24 with Dan 11:23, signaling the relationship between the two. In
this case, there is no connecting word; Dan 11:24 simply begins with the prepositional phrase
considered above.
I suggest that Dan 11:24a1 is an appositional sentence that functions to spell out the
significance528 of Dan 11:23b1 (he will rise and become powerful). The sense is: he will rise
and become powerful that is, while they are at ease, he will invade rich areas of provinces.
Invade () translates the verb () followed by the preposition () in the

sense of to come upon, to fall upon, to attack.529 It might be best to mitigate the somewhat
militaristic notion here; the speaker is simply saying that Antiochus IV Epiphanes will invade or
occupy these rich lands. The invasion is probably a general reference to his modus operandi;
he would succeed in penetrating the sources of wealth and use the plunder, spoil, and goods to
lavish upon those who would then support his cause.530
Rich areas of provinces ( ) has no definite article

attached to the genitive construction; no specific provinces are in view. The genitive construction
rich areas of provinces may be the epexegetical genitive; this means that he occupies the
provinces that are characterized by wealth.531 This in turn suggests that Antiochus IV Epiphanes
knows what he wants and knows where to get it: avoiding the poorer regions, he will target the
wealthy.
Rich areas () is an interesting term, as its ranges of meaning show: (1)

fatness, corpulence, (2) in the plural: fat or portly people, and (3) in the plural: fat or rich areas.532
CDCH seems to suggest a superlative idea with : best or strongest city.533 The
noun only occurs four times in the Hebrew Bible;534 a superlative may be present in Psalm 78:31.
Robert Way affirms that is used to denote perfection in whatever happens to be
under consideration at the time.535 In the Septuagint tradition, Theodotion uses for
, a noun that is used metaphorically in classical Greek for persons or places that are
wealthy, abounding, plenteous.536 The net effect is that contextually, we may read
as a superlative, the sense being that Antiochus IV Epiphanes will occupy provinces that are
characterized by the most wealth.
527
BDB, 1017.
528
On the logical function of the appositional sentence, see Gibson 146-47.
529
See Dan 11:7, 9, 17, 30, 40-41 for this construction in the sense of attack or
invade; see also Pter-Contesse and Ellington, 303.
530
Baldwin, 193.
531
IBHS, 151.
532
KB1, 649.
533
CDCH, 251.
534
Psalm 78:31; Isaiah 10:16; 17:4; Daniel 11:24.
535
Robert Way, , in NIDOTTE.
536
LSJ, 1409.
97
Dan 11:24a1 is evidence that the angelic prophet is describing a prototypical master
leader/politician/military strategist through the lens of Antiochus IV Epiphanes. He is typical of a
kind of leader that is opportunistic: he knows where and when people are at their ease.
Furthermore, he is cunning: he knows where the wealthiest provinces lie, and these are the ones
he targets for occupation.
Dan 11:24a2 is syntactically related to Dan 11:24a1 by teasing out its logical and
temporal consequence;537 the sense is: he will invade the richest areas of provinces, and then, he
will carry out what his ancestors never did. What this utterance (Dan 11:24a1-2) implies is that
Antiochus IV Epiphanes had a strong grasp of affairs; when his heart was set upon an object he
had a great measure of practical ability; he could see and apply the means.538
He will carry out ( [Qal, waw consecutive perfect, 3rd, ms, sg]) what his
ancestors never did ( [negative adverb, Qal, perfect, 3rd, pl]) uses the same verb
() for two different subjects (he [Antiochus IV Epiphanes] and ancestors). The verbal
juxtaposition underlines the strategic and military mastery of Antiochus IV Epiphanes over most
of those who preceded him. Indeed, is a very common verb in the Hebrew Bible with the
following ranges of meaning in the Qal stem: (1) to make, manufacture, (2) to attach, (3) to
create, (4) to give effect to, (5) to acquire, to obtain for oneself, (6) to prepare, to prepare and
complete, to make ready, to care for, (7) to carry out, to perform, (8) to work, to toil, (9) to act,
behave, and (10) to do, to treat.539 Option (7) seems to be the best for Dan 11:24a2: he will carry
out/achieve/bring about what his ancestors never did carry out/achieve/bring about. The
emphasis in the line seems to be on results.
His ancestors () his forefathers ( ) basically

refer to the same group; the lexical nuance of the subject of the relative clause his ancestors
his forefathers seems to be somewhat emphatic.540 Pter-Contesse and Ellington note that the
implied emphasis might be read in the sense of not a single one of his ancestors did what this
man will manage to accomplish.541 It is interesting to note that this same language is applied to
this politician later in Daniel 11, in 11:37-38. In both of these passages, this politician does what
those who went before him his fathers () never did. That is, the politician in
11:37-38 discounted what his own ancestors stood for. Overall then, Antiochus IV Epiphanes
will be the kind of leader who will not timid about throwing off the tried and true paths of those
who came before him; history is not instructive. As Professor Bevan notes about Antiochus IV
Epiphanes, if an idea seized him, and he must realize it, whatever impediments of convention or
dignity or conscience stood in the way542 will be no barrier.
Dan 11:24a4 teases out the way in which Antiochus IV Epiphanes will outperform his
ancestors: he will scatter among them ( [Qal, imperfect, 3rd, ms, sg] )
plunder () and spoil () and goods (). If we take these words in this
context at face value, then the way in which Antiochus IV Epiphanes will outperform his
537
For the logical meaning of the waw consecutive perfect (/then he will carry
out) after a prefix conjugation (/he will invade), see IBHS, 526.
538
Beva, Jerusalem Under the High-Priests, 75.
539
KB1, 890-92.
540
BDB, 3, mentions that points to fathers or forefathers and is an intensive
designation.
541
542
Bevan, Jerusalem Under the High-Priests, 75.
98
forefathers is the connection between his rapacious pillaging and his subsequent squandering of
wealth on those around him.
Like Dan 11:24a1, Dan 11:24a4 is also an appositional sentence; once more, there is no
conjunction connecting Dan 11:24a4 and Dan 11:24a3. The function of the appositional line is to
make specific what is merely hinted at in 11:24a2-3.543 The sense becomes: he will carry out
what neither his ancestors nor his forefathers ever did, namely, he will scatter among them
plunder and spoil and goods.
He will scatter () is written in the imperfect aspect; given the prophetic

nature of this entire discourse (Dan 11:3-45), we may reasonably conclude that the imperfect
signals an action continuing in the future for some unspecified length of time, or possibly an
action that is repeated in the future over the course of time.544
Scatter () is a verb that appears only twice in the Hebrew Bible (Psalm 68:30;
Dan 11:24). The verb appears four times in the Dead Sea Scrolls. In 4Q174, appears in a
persecution context, where scattering the house of Judah is a means of oppression by a foe. In
a slightly different context, 4Q371 and 372, The Apocryphon of Joseph, Yahweh scatters
() those who worshiped idols. Similarly, 11Q19, The Temple Scroll, uses in the
sense of dispersing or scattering people as a means of punishment; the context here is
judgment. Overall, then, in the scrolls, has a literal sense to it: displacing people from one
location to another; at the same time, the use of in the scrolls does permit inferring an
indiscriminate and widespread dispersal of people.
Antiochus IV Epiphanes will garner a reputation for being lavish and quite generous in
dispersing gifts. According to 1 Maccabees 3, Antiochus IV Epiphanes will hear of the military
successes of Judas Maccabeus and begin to worry a bit; the revolt might get out of hand.
Accordingly, he will pay his soldiers a years salary in advance, telling them to be on the ready (1
Maccabees 3:28). However, his liberality will catch up with him so that he would not have such
gifts as to give as liberally as he had done before (1 Maccabees 3:30).545 In any event, this is but
one of several references to the fact that, as a modus operandi, Antiochus IV Epiphanes would
lavish gifts on those who would support his cause.546
Plunder () is from a semantic field of terms for plunder or spoil, as is the next
term, spoil ();547 indeed, these two terms (/) are used together with some
frequency and we may read them as more or less synonymous. However, the final term in the
list, goods () is from a semantic field of terms for property.548 This may suggest a
slight distinction with the final term.
543
Gibson 146.
544
See GKC 107 I; naturally, those who do not read Dan 11:3-45 as prophecy will deny
this observation.
545
For further references outside the Bible to Antiochus generosity, see Driver, Daniel,
183.
546
On this point, see Baldwin, 193.
547
See Plunder, spoil, robbing, stealing in NIDOTTE.
548
See Property, possession in NIDOTTE.
99
Plunder () would have been a fact of life in ancient Near Eastern warfare. Even
Israel had guidelines for war and plunder. As a matter of fact, Deuteronomy 20 concerns
standards for the conduct of war. Specifically, Deuteronomy 20:10-18, contains instructions for
warfare against cities, and in this context, plunder () arises.
In general, when Israel approached a city in order to wage war with it, they were
instructed to offer peace to the city first (Deuteronomy 20:10). If the peace were accepted, then
the inhabitants of that city would become the servants of Israel (Deuteronomy 20:11). If, on the
other hand, the offer of peace were rejected, then Israel would lay siege to the city (Deuteronomy
20:12), and Yahweh would deliver the city over to Israel (Deuteronomy 20:13).
At this point, the consequences of victory come into play. First, Israel was to kill all the
males of the city (Deuteronomy 20:13b). Then, the humans, the livestock, and everything else in
the city, all of its spoil () and all of its plunder (), the Israelites were free to
seize and enjoy (; Deuteronomy 20:14). To be sure, all of this spoil and plunder would
be given to Israel by Yahweh (Deuteronomy 20:14). The significant point is that in Deuteronomy
20, plunder () and spoil () encompass humans, livestock, and physical goods.
Goods (), as noted, is from a semantic field of terms for property or

possessions. Kohler-Baumgartner affirm that the basic meaning of is that which is
acquired, something acquired.549 Thiel notes that denotes goods or possessions
in general. In the majority of cases, appears to denote movable goods that can be
packed up and taken away.550 The ranges of meaning of are: (1) possession, such as
furniture, equipment, utensils; (2) goods, equipment of warriors; and (3) personal property,
lands.551 Holladay specifies that in Dan 11:24 amounts to goods, outfit, equipment
(of warriors).552 The net effect is that insofar as Antiochus IV Epiphanes scatters these gifts
among them (those who would support his cause), it seems an over-refinement to restrict
to confiscated war materiel. Rather, it may be best to read as the personal
property of persons in cities that were plundered by his forces.
Dan 11:24b1 wraps up this opening section of the prophecy concerning the modus
operandi of Antiochus IV Epiphanes: against strong fortifications he will devise his plans. In a
context that has underscored the lavish generosity of Antiochus IV Epiphanes, we may infer that
he plans to take further lucrative cities.553
The syntactical relationship of Dan 11:24b1 to Dan 11:24a4 (he will scatter among them
plunder and spoil and goods) is important. That is, Dan 11:24b1 is opened with a disjunctive
waw, indicating a circumstantial clause.554 As a circumstantial clause, the norm is that it follows
the sentence to which it refers, as here, giving additional information pertinent to the patronage in
11:24a4. It would seem that the circumstance is a summary statement of this politicians
strategizing in the wake of solidifying his political position.
549
KB2, 1236.
550
W. Thiel, , in TDOT, vol. XIII, 492.
551
Ibid.
552
Holladay, 340.
553
Baldwin, 193.
554
Gibson 135.
100
Another important syntactical point concerns will devise () his plans

(). As I have indicated by the underlining, both the verb and the direct object
are from the same root word (); this construction is called a cognate accusative. It may
be the case that this construction serves to strengthen the verbal idea.555 This strengthening
suggests an element of intensity in the planning, perhaps akin to feverish scheming. Given the
fact of Antiochus IV Epiphanes lavish spending, feverish planning to conquer new territories is
reasonable.
Devise () is from a semantic field of terms for scheming.556 The verbal form of
the root in Dan 11:24b1 is written in the Piel stem, which in this case probably signals a
resultative idea: that is, the state into which the verbal notion of the transitive is brought as an
end state.557 In other words, we have feverish planning that leads to a specific scheme for taking
strong fortifications. K. Seybold notes that this root () shows two basic semantic
elements: (1) calculation, and (2) planning.558 Furthermore, as we have noted, in the Piel,
shifts the semantic emphasis to the result of the thought process. Attention is directed to
planning that issues in action, an effective strategy (Dan 11:24).559
Against strong fortifications ( ) is a prepositional phrase that

uses the preposition () in an oppositional sense,560 against. BDB identifies a hostile sense
implicit in this preposition when used with a verb that implies attack of some sort.561
Strong fortifications () is from a semantic field of terms for

fortress. / strong fortification is actually a secure position; a fortified city with a
562
strong garrison in Dan 11:24.563 For all intents and purposes, these /strong
fortifications are physically and militarily inaccessible. However, as Jeremiah notes , those who
trust in fortified cities are destined to be disillusioned (Jeremiah 5:17).
The reference to devising schemes against strongly fortified cities is general in scope; no
specific city is mentioned, indeed, this is the sort of activity one would expect any tyrant to
explore. The point is that the angelic speaker is portraying a prototypical leader; Antiochus IV
Epiphanes is a model of the kind of autocrat the people of God can expect right up to the end of
time.
For a time () sounds ominous. The disjunctive waw () that is on the

first word may well be disjunctive, but for a time!564 What is more, the syntax of the
prepositional phrase (for a time []) is important. That is, the preposition employed
here is used temporally. Accordingly, the temporal gist of indicates a point in time
up to which events occur.565 The net effect is that the prepositional phrase implies that there is a
555
GKC 114 p-q; see also IBHS, 167.
556
See Scheming in NIDOTTE.
557
IBHS, 405.
558
K. Seybold, , in TDOT, vol. V, 230.
559
Ibid., 234.
560
IBHS, 218.
561
BDB, 575.
562
See Fortress in NIDOTTE.
563
KB1, 542.
564
IBHS, 651.
565
Van der Merwe 39.18; IBHS, 215; Williams 311.
101
limit up to which these maneuverings will go, and not beyond. This places some level of stress on
the time period demarcated by this temporal phrase;566 the sense becomes: for a limited time.
The lexical gist of the prepositional phrase posits a limited time frame for the events
depicted in 11:21-24 and probably beyond (Dan 11:21-45). To be sure, the noun glossed time
may signal a period of time.567 But, the reader may wish to weigh and consider what Ernst
Jenni affirms about the use of . He notes that is indeed a temporal designation, but with
a nuance: has a more limited range of meaning, insofar as it does not refer to temporal
duration or to an extended period of time, but to some definite (emphasis mine) point in time or
period of time.568 Accordingly, for a limited time implies that this time period will go up to a
specific point and not beyond; the period of time in which this political power-player works out
his collusions and intrigues is definite and limited. This reading of the time allotted to this man
implies a further point; Jenni puts it this way: the time period this man has suggests up to a point
in time (determined by God).569 Hartman and Di Lella summarize this last point succinctly:
Regardless of his wealth and power, his military prowess and cunning, Antiochus would not
exceed the limits allotted him by the Lord of history.570 So, for a time is indeed ominous;
since the phrase implies for a (limited) time (determined by God).
Circumstances
To begin with, the reader of Daniel 11 should take careful note of the circumstances
within which this despicable leader emerges onto the political scene; that is, he arises out of a
period of economic crisis (Dan 11:20).. Indeed, the celestial speaker is careful to make the
connection between the former (Dan 11:20) and the newcomer (Dan 11:21), by noting that the
latter comes on the scene in the place of the former. There are patterns in history, and history has
known periods of economic crisis to birth some very despicable political power-players.
Antiochus Epiphanes is the prototype of many who have been, are, and will be his successors.
Beyond this, the paragraph develops one of the social circumstances that support this
despots rise to power complacency (Dan 11:21 he will come in a time of tranquility).
These despots arise in times of well-being that permit silence, times when people feel secure
about themselves, times of careless ease, times when a false sense of security abounds. A time of
complacency is a time of moral inattentiveness, a time of ethical gullibility, a time inoculated
against Divine wisdom. In the final analysis, a time of tranquility is an era, a national and social
mindset, which is characterized by a complete apathy toward a moral vision informed by Divine
wisdom. In this kind of social environment, the celestial speaker is not so subtly indicting the
people for the kind of governance they permit, seized though it might have been. The people are
complicit; there are patterns in history.
Power
In one way or another, Dan 11:21-24 is about power. To begin with, Daniel 11:21-24 is
about the acquisition of power (Dan 11:21); it is about the maintenance of power (Dan 11:21-
566
For this thought, see IBHS, 215 note 102.
567
Holladay, 286-87.
568
Ernst Jenni, , in TLOT II, 953.
569
Ibid., 955; see also Montgomery, 452, for the same point.
570
102
24); and Daniel 11:21-24 is about the expansion of power. Now, if human political-military
power were all there were to the paragraph, it would be a sorry story indeed. However, there is
one ultimate theme that oversees this idolatry of human power; Daniel 11:24 also underscores the
Divine limitations on power.
The acquisition of power is where the paragraph opens (Dan 11:21). The way this
political power-player gains power is not through normal channels: his power was not conferred
upon him (Dan 11:21). Ultimately, the attainment of power is through deception: he will seize
royal power by means of fine promises (Dan 11:21).
Once power is acquired, it must be maintained (Dan 11:21-24). We may assume that the
fine promises are a constant, a given, in this politicians repertoire. Beyond that, power-
politicians must either remove or enlist the religious faction in the maintenance of power (Dan
11:22 [covenant prince]). The modus operandi of these kinds of political power-players is
treacherous dealing (Dan 11:23) with just the right people to keep him in power (Dan 11:23). In
the final analysis, the maintenance of power comes with a price tag: lavishing personal wealth on
supporters (Dan 11:24). Each of these five components promises, religion, treachery, the right
people, and financial largesse is chapter and verse on the maintenance of power. There are
patterns in history.
Power acquired and maintained is results oriented: expand the power (Dan 11:24).
Expansion includes invasions of other prosperous and powerful nations as well as intense
planning for future conquests (Dan 11:24).
Prototype
While there is little doubt that Dan 11:21-24 depicts Antiochus IV Epiphanes, the angelic
speaker nuances his prophecy so as to generalize about this despot. Such general depictions of
his modus operandi are intended to make a larger point: this is the kind of leader that the
covenant community may expect to face for the foreseeable future.
Military successes (Dan 11:25-28)
11:25a1 Then he will muster his

strength and resolve,
11:25a2 against the king of the South,
3
11:25a with a large army,
103
11:25a4 but the king of the South,

11:25a5 will get ready for battle,
11:25a6 with an exceedingly
large and mighty army;
11:25b1 but, he will not stand firm,
11:25b2 because some will
devise schemes against him.
11:26a1 That is, those who eat
his fine food will crush
him,
11:26a2 and his army will be washed
away;
11:26b1 and many slain will fall.
1
11:27a Concerning both kings,
11:27a2 their intention (will be set) on
wickedness,
11:27a3 and at the same table,
4
11:27a they will tell lies;
11:27b1 but it will not succeed,
11:27b2 because yet an end at the
appointed time.
11:28a1 Then, he will return to his country,
11:28a2 with considerable spoil,
11:28a3 and his intention against the
holy covenant;
11:28b1 and so he will act,
11:28b2 and then return to his country.
Lets rewrite this, inserting the names of the key players: Then, he (Antiochus IV
Epiphanes) will muster his strength and resolve against the king of the South (Ptolemy VI
Philometor), with a large army, but the king of the South (Ptolemy VI Philometor) will get ready
for battle with an exceedingly large and mighty army; but he (Ptolemy VI Philometor) will not
stand firm, because some (Eulaeus and Lenaeus ?) will devise schemes against him (Ptolemy VI
Philometor). That is, those (Eulaeus and Lenaeus?) who eat his (Ptolemy VI Philometor) fine
food will crush him (Ptolemy VI Philometor) and his (Ptolemy VI Philometor) army will wash
away; and many slain will fall. Concerning both kings (Ptolemy VI Philometor and Antiochus IV
Epiphanes), their intention (is set) on wickedness, and at the same table, they (Ptolemy VI
Philometor and Antiochus IV Epiphanes) will tell lies; but it (whatever it was they decided) will
not succeed, because yet an end at the appointed time. Then, he (Antiochus IV Epiphanes) will
return to his country, with considerable spoil, and his (Antiochus IV Epiphanes) intention
against the holy covenant; and so, he (Antiochus IV Epiphanes) will act, and then return to his
(Antiochus IV Epiphanes) country.
Dan 11:25a1-3 sets the stage, in 169 BC, for the Egyptian war and Antiochus IV
Epiphanes: Then, he will muster his strength and resolve, against the king of the South, with a
104
large army. We can grasp, in a basic way, what is predicted here by the angelic speaker; Bevan
writes, In the summer of 169, it really did come to war between Syria and Egypt. Under the
hare-brained direction of Eulaeus and Lenaeus an army was mustered to invade Palestine. Then
Antiochus, who had intelligence of what was afoot, struck first.571
He will muster his strength and resolve ( [Hiphil,

imperfect, 3rd, sg, jussive]). There are two matters of syntactical import: (1) the Hiphil stem of
the verb and (2) the jussive form of the verb. The Hiphil stem of /will muster is an
internal Hiphil; quite simply this means that the actor (Antiochus IV Epiphanes) works in
connection with himself to cause the action of the verb (mustering in this case).572 In other
words, on his initiative, Antiochus IV Epiphanes will take up the cudgels and will prepare for war
with Egypt.
The jussive form of the verb is generally dismissed as an irrelevance; but, the author of
Dan 11:25 does write a jussive form will muster. In a general way, the jussive can
communicate a more or less definite desire that something should or should not happen.573 The
reader might consider that, with the jussive, the author is underlining the force of Antiochus will
in this matter; he is absolutely determined to do what needs to be done.
Muster () is from a semantic field of terms for rousing.574 In the Hiphil stem,
the verb means (1) to wake up, or (2) to excite, to put into motion, or to start to work.575 BDB
opts for to rouse, stir up to activity.576 J. Schreiner notes that the basic meaning of is
to excite, stir up, in the sense of become/make active such that someone or something
becomes and remains engaged in some activity.577 As noted above, evidently Antiochus IV
Epiphanes will have advanced intelligence of Ptolemy VI Philometors impending raid on Syria,
so Antiochus motivation will be provided for him.
Strength () is a term that we have seen repeatedly in Daniel. In this line,

denotes the kingly power of Antiochus IV Epiphanes. Keil affirms that amounts to the
power which consists in the bringing of a great army under his command.578 1 Maccabees 1:17
recounts what actually happened in the fullness of time: He (Antiochus IV Epiphanes) entered
Egypt with a great army, including chariots, elephants, horsemen, and a great navy.
Resolve () is routinely translated courage in the English versions. However,

to an English reader, mustering or stirring up courage suggests rousing oneself to do something
that is frightening. By all accounts, Antiochus IV Epiphanes was not a cowardly or fainthearted
man; as Bevan notes whatever stood in the way of his will must be beaten down, and if a
vindictive impulse was provoked in him, he put no restraint upon it.579 In light of the nature of
the man himself, it might be advisable to translate with determination or resolve.580
To be sure, in light of the preemptive strike on him by the Egyptian forces, it seems plausible that
571
Bevan, CAH, vol. VIII, 505.
572
IBHS, 440.
573
GKC 109 a; Gibson 67.
574
See Rousing in NIDOTTE.
575
KB1, 803
576
BDB, 734.
577
J. Schreiner, , in TDOT, vol. X, 570.
578
Keil, Daniel, 453.
579
Bevan, Jerusalem Under the High Priests, 75.
580
KB1, 514.
105
Antiochus IV Epiphanes will be able to stir up firmness of purpose and tenacity in seeing things
through to the end.
Dan 11:25a4-6 is the Egyptian response: But the king of the South will get ready for
battle, with an exceedingly large and mighty army. Driver notes that we have no independent
evidence as to the relative size of the armies of Antiochus and Philometor.581 As we shall see for
Egypt, it will not matter.
Dan 11:25b1-26b1 forecasts the devastating aftermath for Egypt: but he will not stand
firm, because some will devise schemes against him. That is those who eat his fine food will
crush him, and his army will wash away; and many slain will fall. Ptolemy VI Philometor is the
hapless beneficiary of the rout by Antiochus IV Epiphanes. Bevan provides the details of the
eventually confrontation between Syria and Egypt:582
He (Antiochus IV Epiphanes) met the Egyptian invading army

before they had traversed the desert which separates Egypt from
Syria, and drove it back in headlong rout. Then, Antiochus
invaded Egypt. Antiochus possessed himself of the frontier
fortress, Pelusium, by some ruse which Polybius considered
discreditable. Then, he moved up the Nile to Memphis, the
natural road for an invader. The Alexandrian court was panic-
stricken, and the young Ptolemy tried to escape by sea.
Antiochus had the good luck to capture him.
Dan 11:25b2-26a1 is inserted by the angelic prophet in order to provide insight into
reasons behind the Egyptian rout: because some will devise schemes against him. That is those
who eat his fine food will crush him. We may rearrange these sentences for the sake of
understanding them better: because those who eat his fine food with him (Ptolemy VI
Philometor) will devise schemes against him (and thereby) crush him.
The perpetrators of this deceit are called those who eat his fine food (
). Fine food () denotes the delicacies or food, provisions from the
kings table.583 The term appears six times in the Hebrew Bible, all in Daniel.584 Pter-
Contesse and Ellington note that the focus of this expression (fine food) is not so much on the
fact of eating at the kings table as on the intimacy that the sharing of food represents.
Accordingly, Pter-Contesse and Ellington translate with closest advisors.585 The
sense then becomes: because his closest advisors will devise schemes against him (and thereby)
crush him. The upshot is that those who engage in deceit against Ptolemy VI Philometor are
those closest to him, the members of his royal court and administration. Where one would expect
loyalty, there is conspiracy.
581
582
583
KB2, 984; similarly, BDB, 834.
584
Daniel 1:5, 8, 13, 15, 16; 11:26.
585
106
Devise schemes ( ) is written as a cognate accusative; this

construction is not altogether without force. Specifically, there may be intensification in the idea
scheming;586 the sense becomes: they were cleverly devising schemes.
Devise () is from a semantic field of terms for scheming.587 The collocation of

this verb (/devise) followed by the prepositional phrase (/against) followed by
this direct object (/scheme) occurs five times in the Hebrew Bible, four in
Jeremiah (Jeremiah 18:11, 18; 29:11; 49:30) and one in Daniel (Dan 11:25). The collocation may
assume an aura of fashioning disaster against a foe (Jeremiah 18:11; 49:30). K. Seybold affirms
that the root () consists of two semantic elements: (1) calculation and (2) planning.588
The sense of in Dan 11:25b2 is that Ptolemy VI Philometors closest advisors calculated
and planned the injury of their head of state. The precise occasion of this intrigue is uncertain;
most affirm that the two advisors of Ptolemy VI Philometor, Eulaeus and Lenaeus, gave their
king some bad advice vis--vis the war with Antiochus IV Epiphanes.
Dan 11:26a2-b1 tease out the net effect for the armies of Ptolemy VI Philometor: his
army will be washed away; and many slain will fall.
His army will be washed away ( [Qal, imperfect, 3rd, ms] )

contains a textual issue. That is, the BHS text suggests emending the Qal of the verb () to
the Niphal of the same root, thus allowing a passive translation: his army will be washed away
(or his army was washed away). It is possible to read the subject of the verb as the army of
Antiochus IV Epiphanes; the sense then becomes: he (Antiochus IV Epiphanes) will wash away
his (Ptolemy VI Philometor) army. While this is possible, it may not be likely, since Ptolemy VI
Philometor has dominated as subject of Dan 11:25-26. It may be best to emend the text per BHS
and read his army (Ptolemy VI Philometor) will be washed away. For the gory details on the
rout, see the note from Bevan above (p. 104).
Dan 11:27a1-2 concerns the aftermath of Syrias victory over Egypt: concerning both
kings, their intention (will be set) on wickedness. Both kings is probably a reference to
Antiochus IV Epiphanes and Ptolemy VI Philometor; there is some history to appreciate here and
Bevan fills in the details:589
Antiochus had the good luck to capture him (Ptolemy VI

Philometor). The Alexandrian people put the kings younger
brother (Ptolemy Euergetes II) upon the throne and gave him
minsters more efficient than the ex-slaves of the later regime.
This afforded Antiochus the opportunity of posing as the
champion of the legitimate king (Ptolemy VI Philometor), whom
he held in his hands at Memphis. Antiochus professed himself
ready to make peace, so soon as the Alexandrians would readmit
the lawful king of Egypt, Ptolemy VI Philometor. Towards the
end of 169, he (Antiochus) withdrew from Egypt, leaving
Ptolemy VI Philometor king in Memphis and the younger
Ptolemy king in Alexandria. But he (Antiochus) certainly hoped
586
GKC 117 q.
587
See Scheming in NIDOTTE.
588
589
Bevan, CAH, vol. VIII, 505-06.
107
that Egypt would remain paralyzed by the rivalry of the two

brother kings.
The upshot is that Dan 11:27a1-2 tells us that Antiochus IV Epiphanes and Ptolemy VI
Philometor will both pursue their own interests outlined in the above account. It seems
reasonable to assume that Antiochus IV Epiphanes will unite with Ptolemy VI Philometor to ally
themselves against the other Egyptian monarch, Ptolemy Euergetes II. In any event, the prize for
Antiochus IV Epiphanes will be the control of Egypt by Syria.
Their intention (will be set) on wickedness is written as a verbless clause in the text;
literally: their intention on wickedness. We may read this particular verbless clause as a
clause of classification, where wickedness tells the reader what their intentions are like.590
Again, we must remind the reader that Dan 11:27a1-2 is a prophetic utterance, hence the
connecting terms inserted in the verbless clause are written in the future aspect (will be set).
Their intention () is usually translated in the versions with heart, but this is a
clichd rendering. The noun () certainly covers ones inner self, probably in the sense
of either inclination or will, intention.591 BDB prefers thought or purpose for in
Dan 11:27;592 this rendering more or less dovetails with intention. H.-J. Fabry affirms that one
of the nuances of involves its voluntative function.593 At the outset, Fabry makes an
important point, the line between the rational function of the and the activity of the will is
blurred, because it is impossible pragmatically to distinguish between theory and praxis.594
Thus, the intention () of both of these men will be linked to their thought processes,
their rational faculties. The upshot is that both of these political-military leaders will purpose or
intend to perpetrate wickedness on the other.
Wickedness () is from a semantic field of terms for malice.595 This Hebrew

term () is used only here in the Hebrew Bible. Kohler-Baumgartner translate in
Dan 11:27 with wickedness, outrage.596 BDB reads this form () as a Hiphil participle
used as a substantive in the sense of mischief, injury, hurt.597 The net effect is this: each of
these men, Antiochus IV Epiphanes and Ptolemy VI Philometor, will intend to carry out some
injurious scheme on the other; we are once more in the realm of dirty tricks. Just what these
tricks will be is not mentioned in the passage.
Dan 11:27a3-4 depicts the means by which the dirty tricksters do their work: at the same
table, they will tell lies. The lines portray what they will do and where they will do it.
At the same table ( ) signifies more than where they spawn

their subterfuges; there is a social convention implied here. The phrase (one table [
]) appears only here in the Hebrew Bible. In the Ancient Near East, social ethics
disallowed such political maneuvering (they will tell lies) at a hospitable table; i.e., one
590
IBHS, 132.
591
KB1, 514.
592
BDB, 523.
593
H.-J. Fabry, , in TDOT, vol. VII, 423.
594
Ibid.
595
See Malice in NIDOTTE.
596
KB1, 637.
597
BDB, 949; CDCH also reads as a Hiphil participle.
108
table.598 This setting should have been a place where the conversation was straightforward; in
this case, from both men, it will not happen. Social customs will be cast aside when personal
ambition is in play, as it will be here.
They will tell lies ( ) lifts out for the reader what the conversation
on this occasion will be like; and so, the operative term is lies (). This term () is
from a sematic field of terms for falsehood or perversity.599 Generally speaking, the is
that which is false, deceptive.600 M.A. Klopfenstein notes that , when used in a social
context, means the discrepancy between statement and actuality or between promise and
fulfillment; significantly in this social setting, also implies concealment.601 R. Mosis
affirms that in Dan 11:27, refers to words that are deliberately and consciously false.602
There is an interesting use of in Proverbs 23, a use that casts light on Dan 11:27.
The section of Proverbs 23 in question is 23:1-3. The translation is as follows:
23:1 When you sit down to dine with a ruler, pay very close attention to what is before
you.
23:2 That is, put a knife to your throat if you are one given to appetite;
23:3 Do not crave his delicacies, for it is deceptive () food.
At the very least, this proverb counsels a healthy skepticism when a politician comes
bearing gifts. The implication of the passage is that the ruler may harbor some deception
() of which one must be wary; there is a discrepancy between appearance and reality. In
terms of Daniel 11:27, the celestial speaker reproaches both rulers for using the guise of
friendship and camaraderie to dupe the other into some deception.
Dan 11:27b1-2 will be the outcome of this political maneuvering: but, it will not
succeed, because yet an end at the appointed time. The syntactical relationship between
Dan11:27b1-2 and the previous line (Dan 11:27a3-4) is antithetical. The lies will be swapped; each
politician will attempt to hornswoggle the other, but these mutually swapped deceptions will not
succeed.603 Bevan tells us why, from the standpoint of Antiochus IV Epiphanes, these best laid
plans will fail:604
In the following winter the plans of Antiochus met with a

reverse. The two brothers in Egypt agreed to unite against their
uncle (Antiochus IV Epiphanes). Philometor returned to
Alexandria, and it was settled that they should rule Egypt as joint
kings.
The angelic prophet will now unveil the real reason behind the failure of the intrigues of
Antiochus IV Epiphanes and Ptolemy VI Philometor: because yet an end at the appointed
time. Obviously, this translation differs from many of the English versions. My translation
reflects the fact that, once more, the angelic speaker has given us a verbless clause; there is no
598
On this point, see Montgomery, 454; Hartman and Di Lella, 296-97.
599
See Falsehood, perversity, wrong in NIDOTTE.
600
KB1, 468; similarly, BDB, 469.
601
M.A. Klopfenstein, , in TLOT II, 607.
602
R. Mosis, , in TDOT, vol. VII, 115.
603
For the form of the antithetical sentence via negation, see Gibson 142.
604
109
finite verb in the utterance. Moreover, those translations that have the end place an article on
the noun (end/) that is not in the Hebrew text; the noun should be read as an indefinite term.
We have noted that this utterance (because yet an end at the appointed time) is a
verbless clause. This is important for the following reason: the form of the sentence underlines or
emphasizes the front-loaded adverb, yet (hence, the adverb is in italics in the translation). That
is to say, the form of this verbless clause opens with the particle (/because) followed by
the adverb (yet/); when we have this structure in a verbless clause, it is reasonable to
argue that the adverb is highlighted.605 The value of this observation is this: the heavenly
speaker, consistent with the prophetic nature of what is being said, stresses the adverb, since the
adverb communicates open-endedness (yet) vis--vis an end. What is more, the Masoretic
text has a maqqp linking the causal conjunction with the adverb (), pointing to
reading because yet as a single accentual unit. The upshot of all of this is that the timing of
these kinds of political shenanigans will be in the hands of Yahweh.
An end () is not made definite in the Hebrew text; I stress this because, for the
average reader of the English Bible, the end has eschatological overtones; however, in this
context, the speaker is not concerned with the final destiny of mankind. Rather, the matter at
hand is the conflict between Syria and Egypt, and the greater truth that Yahweh will have this
matter fully in hand when the time for the end of the conflict comes. Yahweh is Lord of history!
End () is found among a semantic field of terms for cessation.606 The noun is used
in two senses: (1) in an indefinite conception of cessation of time, and (2) in a definite nuance of
the cessation of time.
Indefinite:
End () is used in an indefinite sense: no cessation () to the expansion of the

Messiahs governance (Isaiah 9:6). This nuance is unique.
End () is also used in an indefinite sense to denote the cessation of a finite but
unspecified duration of historical time (Jeremiah 13:6; Daniel 11:6, 13). In these instances, an
indefinite period of historical time comes to an end, the cessation signaled by after many/some
days/years.
Definite:
By far, the larger category of references to /end, cessation falls within those uses of
the term that contain some reference to a definite time frame that comes to an end. There are two
groupings within the definite category.
First, there are those uses of /end, cessation that denote the cessation of a definite
period of time specified in the context (Isaiah 23:15, 17; Jeremiah 34:14; 42:7; Ezekiel 29:13;
605
On this point, see E.J. Revell, Thematic Continuity and the Conditioning of Word
Order in Cynthia L. Miller, ed., The Verbless Clause in Biblical Hebrew (Winona Lake:
Eisenbrauns, 1999), 310.
606
See End, cessation, outcome in NIDOTTE.
110
Daniel 8:17, 19; 9:26; 11:27, 35, 40, 45; 12:4, 6, 9, 13; Habakkuk 2:3).607 In terms of Dan 11:27,
the /end, cessation that is in view is the cessation of the Syrian-Egyptian conflict.
Second, there are those uses of /end, cessation that denote the end of a nation, a
people, or a regime, often in a judgment context (Jeremiah 51:13; Lamentations 4:18; Ezekiel 7:2,
3, 6; 21:30, 34; 35:5; Daniel 11:45; 12:13; Amos 8:2; Habakkuk 2:3).
What all of this shows us is the /end, cessation in Dan 11:27b2 and yet an end
at the appointed time has nothing whatsoever to do with the end of human history; rather, the
/end, cessation that is in view is the /end, cessation of the Egyptian-Syrian conflict.
At the appointed time ( [preposition, definite article, noun, ms, sg]) is

written as a prepositional phrase with a definite article (this time the appointed time is definite).
The prepositional phrase modifies /end, cessation, telling us when the cessation of the
Syrian-Egyptian conflict will come. The syntax of the prepositional phrase and the definite
article should be taken into account. To begin with, the preposition, , is temporal, being used
with an expression of time, in this case. The specific sense of is probably
terminative, to or at.608 The definite article the appointed time evidently lifts out a unique
referent in time.609
Appointed time () is from a semantic field of terms for appointment.610

Basically, this noun () denotes an agreed time, appointed time.611 Essentially,
/appointed time amounts to a determined time for some event to occur, a more or
less fixed point in time. Furthermore, there is evidence in the use of in the Hebrew
Bible that Yahweh is fully capable of doing the determining (Exodus 9:5; Psalm 75:2; 102:13;
Lamentations 1:15; Daniel 8:19; 11:27, 29, 35; 12:7; Habakkuk 2:3). The upshot is as Young
notes; the maneuverings of Antiochus IV Epiphanes and Ptolemy VI Philometor will fail, for
Gods appointed time for the end of the wars between Syria and Egypt had not yet come.612
607
The use of /end, cessation in the sense of the cessation of a definite period of
historical time specified in the context is clear for such passages as Isaiah 23:15 (at the
/end, cessation of seventy years), 17 (at the /end, cessation of seventy years);
Jeremiah 34:14 (at the /end, cessation of seven years); 42:7 (at the /end, cessation
of ten days); and Ezekiel 29:13 (at the /end, cessation of forty years). The specific
contextual signals in these passages make the use of /end, cessation fairly clear. Some of
the others are frankly not quite so obvious, but may be disambiguated based upon context.
The use of /end, cessation in the sense of the cessation of a definite period of
historical time specified in the context may be affirmed for such passages as Daniel 8:17, 19; in
these verses, Daniel 8:19 disambiguates the /end, cessation by referring to the period of the
sacrilege of Antiochus IV Epiphanes. The reference to the /end, cessation in Daniel 9:26 is
used in two senses: (1) the /end, cessation of the one who causes the indignation during the
time period in question and (2) the /end, cessation of human history as represented by the
Messianic era. We have already noted that the /end, cessation referred to in Daniel 11:27
concerns the period of conflict between Syria and Egypt.
608
IBHS, 206.
609
Ibid., 242.
610
See Appointment, command, summons in NIDOTTE.
611
KB1, 558; similarly, BDB, 417; Holladay, 186.
612
Young, 243.
111
We have noted previously that Dan 11:21-24 and 11:25-28 seem to focus more on
Antiochus IV Epiphanes as a prototypical leader, the sort of autocrat that the covenant people will
have to contend with going forward. Part of the reason for this reading is contained in Dan
11:27b2. That is, the emphasis on Antiochus IV Epiphanes (and Ptolemy VI Philometor for that
matter) acting under the aegis of the sovereignty of Yahweh warrants reading this passage as
depicting a prototypical leader; Dan 11:27b2 is helping to make a larger point. The point of Dan
11:25-28, although it focuses on the historical Antiochus IV Epiphanes, is that men like him serve
at the pleasure of Yahweh, including appointed times for their imagined political triumphs.
Dan 11:28a1-2 picks up the story after the goings-on between Antiochus IV Epiphanes
and Ptolemy VI Philometor: then, he will return to his own country, with considerable spoil.
The last point, returning with spoil, is also verified in 1 Maccabees 1:19.
Dan 11:28a3-b1 is an historical aside; trouble had begun to brew in Jerusalem while
Antiochus IV Epiphanes was in Egypt; he now moves the set things right: his intention against
the holy covenant; and so, he will act. Bevan gives us chapter and verse on the fresh difficulties
for the tyrant:613
At Jerusalem, during the time when Antiochus was in Egypt,

fresh troubles had occurred. A false rumor ran through Palestine
that Antiochus was dead. Immediately Jason returned from
Transjordania with a band, broke into Jerusalem and began
putting the adherents of Menelaus to the sword. No doubt he
had a good portion of the people on his side, yet Menelaus,
helped perhaps by the government troops in the citadel
overlooking the Temple, succeeded ultimately in repelling the
raid. To Antiochus, it naturally meant that the people of
Jerusalem, a vital point in his frontier defenses, were on the side
of Ptolemy. On his return from Egypt, in the latter part of 169,
he turned aside to beat down the disaffected people under the
High Priest of his appointment.
All of the above is recorded in 1 Maccabees 1:20-28. Evidently, upon entering

Jerusalem, Antiochus IV Epiphanes looted the Temple, removing much gold (1 Maccabees 1:21),
confiscating holy vessels (1 Maccabees 1:22-23), and massacring many people (1 Maccabees
1:24). Naturally, from the standpoint of Dan 11:28, this is all in the future.
The citation from Bevan alludes to a conflict in Jerusalem concerning the occupant of the
high priesthood. For his own reasons, Antiochus IV Epiphanes wanted to orient Jerusalem
around a more Hellenistic culture, while others in the city preferred to stand by more traditional
custom and law. Prior to the events cited above, the High Priest Jason had managed to largely
convert Jerusalem into a Greek city.614 However, a dispute arose within the Hellenistic party
between Jason and Menelaus, the latter managing to be appointed High Priest by royal decree in
170-69 BC.615 The net effect of all of this is that Jerusalem at the time denoted in the prophecy
will be a divided city; on one hand, many within Jerusalem, including some Jews, will be in favor
of the Hellenization of the city, while others will not. This Greek-Jewish religious divide will
take on more prominent status later in Daniel 11.
613
614
Ibid., 502.
615
Ibid., 503.
112
His intention against the Holy covenant ( ) is

another verbless clause. Most translations insert will be set into the clause, a rendering that is
fine. However, we should attempt to read and understand the line as it is given, and it is given in
the form of a verbless clause. The syntactical function of this verbless clause is to provide total
semantic overlap of the predicate (against the Holy covenant) with the subject (his
intention).616 In other words, this mans resolve and his antagonism to the Holy Covenant are
one and the same. The verbless clause functions to make this identification clear and striking.
His intention () is, again, woodenly translated heart in most of the

versions; but, this translation lacks precision. As we have noted previously, /heart is
usually a figure for the internal dimensions of a human being: the inner self, ones inclinations,
ones courage, ones will and intention, ones reason, or even ones conscience.617 While we
cannot neatly compartmentalize these nuances, since they may blend into one another to some
extent, we can lift out one sense as opposed to another. In this case, indeed in this context, given
the trouble Antiochus IV Epiphanes will have in Jerusalem, it seems best to read in the
sense of intention or will; to be sure, it seems reasonable to assume that his reason and his
courage will not be completely divorced from his will.
As an aside, we may note one final point regarding the use of

/intention/resolve in Dan 11:25-28. In 11:25, Antiochus IV Epiphanes sets his resolve
() against () the military power of his adversary. Then, in 11:28, this same
political-military leader sets his resolve () against () the Holy Covenant. This
repetition is striking for the perspective it offers. That is, this political-military power-player is
absolutely determined to eradicate the two major sources of power in his world: military power
(Dan 11:25) and Divine power (Dan 11:28) that oppose him. For the moment, it is enough to
appreciate the extent to which this kind of leader will seek to eradicate any power that would dare
rival his supremacy. This perspective is further evidence that the angelic prophet is alerting the
reader to the kind of leader that the covenant people are destined to face throughout human
history.
Holy covenant ( ) appears in this precise form only in Dan 11:28, 30

in the Hebrew Bible. It is likely that the basic content of holy covenant may be teased out by
considering how Daniel uses the noun covenant ();618 accordingly, Dan 9:4 is crucial
in this regard.
The substance of this (holy) covenant is teased out in Daniels confessional prayer in
chapter 9. To make a long story short, the covenant in view in Daniel 9 is the Mosaic covenant.
The covenant is a relationship based upon love (the love of the people for Yahweh, and, by
implication, Yahwehs love for them) and exhibited by obedience to the Mosaic Torah (Dan 9:4).
It was violation, through willful rebellion, of the Mosaic covenant that brought on the Exile
(Daniel 9:5); it was disloyalty to Yahweh through disloyalty to the Mosaic covenant that brought
public shame upon Israel (Daniel 9:7-8); it is the hope of compassion and forgiveness on
Yahwehs part that keeps the covenants relationship intact (Dan 9:9); it was disobedience to the
prophets, who spoke of obedience to Torah, that has brought on the wrath of Yahweh (Daniel
9:10-11); it was the failure to repent, as outlined in the Mosaic law, that has permitted this
disaster to continue (Daniel 9:13-14). We may take it then that Holy Covenant ((
) involves the Mosaic Torah, as given initially to the people of God, a covenant
616
IBHS, 130; see also Andersen, Verbless Clause, 32.
617
For these senses, see KB1, 514.
618
Daniel 9:4, 27; 11:22, 28, 30, 32.
113
relationship bound by love on both sides and fashioned of promises from God met by responses
from His people.
The net effect is that Holy Covenant ( ) includes people who are
wholly devoted to Torah in a covenant relationship with Yahweh. When the celestial speaker
affirms that this politician will be hostile toward the Holy Covenant, the clear implication is that
both the people and the substance of the covenant are to be the object of attack. At the same time,
he also attacks God. In a nutshell, Dan 11:28a3 affirms, indeed promises, a clash between the
forces of humanistic, power-hungry political leaders, on the one hand, and the interests of God
and His people, as represented by the holy covenant on the other. In so doing, the angelic prophet
is forecasting the kind of conflict that the covenant community can expect throughout history. It
is for this reason that we of the covenant community should be aware of this kind of leader.
Dan 11:28b1-2 is the end of the story concerning the rise of Antiochus IV Epiphanes:
and so, he will act, and return to his own country. Act he did; see the reference in 1
Maccabees 1:20-28, mentioned above, for the details. We have already mentioned the role
Antiochus IV Epiphanes pro-Greek philosophy played in his conception of his government. As
we shall note later, this Hellenization would be an attempt to unify his kingdom by forcing
religion (in a Hellenized version) to support the state. Accordingly, the events touching the
covenant community in Dan 11:28 will have much to do with political survival, but there is a
larger lesson: while Antiochus Epiphanes may well turn out to be an example of the ascendency
of politics over faith, he will have many successors. As Joyce Baldwin observes concerning these
events in Daniel 11, There are reasons for thinking that, although the chapter finds its first
fulfillment in the character and reign of Antiochus IV, the matter does not stop there.619
Professor Baldwin is absolutely correct; there are patterns in history.
Summary
Lets summarize what we have learned in Dan 11:25-28. In an interesting way, the
structure of Dan 11:25-28 tips us off to the main point: the passage begins with political conflict
(Syria-Egypt in 11:25) and ends with spiritual conflict (Holy covenant in 11:28). Leaders like
Antiochus IV Epiphanes will brook no challengers; anything or anyone, human or divine makes
no difference, that stands in his path to absolute dominance must be cleared out of the way. At
the same time, Dan 11:25-28 presents Antiochus IV Epiphanes as a prototypical political-military
power player; the agenda of this man, acquiring absolute power, has had many devotees.
It may be significant that Antiochus IV Epiphanes path to regional dominance begins

with military conflict; only later does he take up the cudgels against the pesky supporters of
Yahweh (Dan 11:28). Antiochus IV Epiphanes must begin where he thinks the real path to power
subsists (Dan 11:25). Accordingly, the reader will note his confidence in resolve and
determination as well as reliance on superior military fire power (Dan 11:25a).
At the same time, it never hurts to have a little help behind the scenes; for there are
intriguers who are more than willing to lead the Egyptian tyrant astray with ill-advised
intelligence (Dan 11:25b, 26a). As we noted at the time, those advising Ptolemy VI Philometor
may have been given him foolhardy strategic advice; regardless, the net effect was the same: the
Egyptian forces were bested (Dan 11:26a2, 26b1).
619
Baldwin, 199.
114
Beyond the intriguing going on behind the scenes, each of these two tyrants, Antiochus
IV Epiphanes and Ptolemy VI Philometor, are fully capable of being disingenuous, even
conniving (Dan 11:27a). Each is set on manipulating the other into a ruinous position (Dan
11:27a2); each is fully prepared to lie to the other, feigning support where none exists (Dan
11:27a4). Indeed, their negotiations, which should have been conducted in an atmosphere of
truthful and unguarded discussion (Dan 11:27a3), were permeated with discrepancies and
concealment; discrepancies between truth and reality, between promise and fulfillment, and
concealment of true motives and outcomes; these leaders are liars (Dan 11:27a4)!
Yet, and this may well be the most crucial point in this unit (Dan 11:25-28) that depicts
the expansionistic efforts of Antiochus IV Epiphanes and Ptolemy VI Philometor: considerably
above and far beyond the disingenuous scheming of these two protagonists is the sovereign hand
of Yahweh (Dan 11:27b2). Just about the time men think that they have matters in hand, they run
headlong into the offsetting force that is Yahwehs sovereignty. An end will come to the Syrian-
Egyptian conflict when, and only when, Yahweh permits, for Yahweh is the Lord of history and
only He determines the appointed time for such events. Men like Antiochus IV Epiphanes and
Ptolemy VI Philometor may dupe themselves with the illusion that history bends to their will via
their might, but not so! They may fantasize that the largest military presence, the heftiest
economic clout, the most brilliant strategizing, and truly ruthless diplomacy are enough to move
history in their direction, but they are pathetically deceived. Yahweh is Lord and Master of
historys timetable; all else and everyone else are marginal.
The unit (Dan 11:25-28) opens in conflict and ends there as well; yet the final conflict in
the unit is that between the forces of the key political-military player Antiochus IV Epiphanes
and the holy covenant (Dan 11:28a3). This reference is an introduction of things to come: ever
increasing levels of struggle between the interests of God and the interests of Antiochus state
regime. As noted in the exposition, the nature of the clash concerns the relationship between the
state and matters of covenant loyalty. Antiochus IV Epiphanes was intent on unifying his state
around Hellenistic culture, including Hellenistic religious ideas; naturally, there is pushback from
the faithful; as we shall note later, this leads to a cultural warfare that takes on grotesque and
deadly form. For now, it is enough to get a hint of the impending antagonism between the
interests of God and His people, and the interests of the state.
Finally, we have argued that Dan 11:25-28, while concerned historically with the antics
of Antiochus IV Epiphanes, casts a much wider net: Antiochus IV Epiphanes is the prototype of
the kind of leader the covenant people will face throughout human history. The angelic speaker
is careful to depict the character of Antiochus IV Epiphanes, inviting the conclusion that similar
character traits in like-minded men will emerge later (Dan 11:27); most assuredly, the angelic
speakers insistence on Yahwehs timetable in human history (Dan 11:27b2) encourages the
inference that Yahwehs sovereignty over men like this and the history they blight is decisive and
permanently so; finally, the angelic speaker is intent on depicting this mans antagonism to
Yahweh (Dan 11:28a3), prompting the inescapable judgment that he is but one of many to follow.
Dan 11:25-28 is about Antiochus IV Epiphanes, but the matter is not left there; for this man is the
first in a long line morally misshapen tyrants who will stop at nothing to impose their will on
others; and, he is the first of those who will, with ruthlessness and treachery, set himself against
God and His interests. Joyce Baldwin summarizes this final point quite well:620
There is within the chapter, as in the rest of the book, an

insistence on the audacity of human pride, which is not confined
620
Baldwin, 201.
115
to any one era. A man sets himself up as his own final authority,
acts ruthlessly in pursuit of his own policies (the more so if he is
frustrated, as was Antiochus), finds a scapegoat on whom to vent
his bitterness, and sets in motion all the weapons of war,
psychological as well as material, against the people of God. The
cycle is familiar in history, including that of the twentieth
century.
Persecution of the faithful covenant community (Dan 11:29-35)
11:29a1 At the appointed time, he will

return,
11:29a2 and invade the South;
11:29b1 but the latter
time will not be like the former.
11:30a1 For, ships from Kittim will
attack him,
11:30a2 and so, he will withdraw in fear,
11:30a3 and then return,
11:30a4 then he will exhibit indignation
against the
holy covenant,
11:30a5 and so he will act;
11:30b1 and he will turn and pay attention to,
11:30b2 those who abandon the holy
covenant.
11:31a1 At that time, military
forces from him will come
on the scene;
11:31b1 then, they will put the fortress
sanctuary to
profane use,
11:31b2 and they will get rid of the
regular sacrifice,
11:31b3 and then they will set
up the appalling horror.
11:32a1 While those who act wickedly
with regard
to the covenant,
11:32a2 he will lead to defilement with
flattery;
11:32b1 but, people who are
knowledgeable about their
God,
11:32b2 (these people) will stand firm and act.
11:33a1 Indeed, the insightful people,
11:33a2 will pass along understanding to
many;
116
11:33b1 then they will fall by

sword and flame,
11:33b2 by captivity and plunder,
11:33b3 for days.
11:34a1 Furthermore, when they fall,
11:34a2 they will experience trifling
help;
11:34b1 and many will
join them in hypocrisy.
11:35a1 Indeed, some among the
insightful will fall,
11:35a2 so as to refine,
11:35a3 and so as to single out and so as
to show
themselves clean,
11:35a4 until an end time;
11:35b1 for yet during the appointed
time.
Dan 11:29-35 is an extraordinary passage. It opens with the mere mention of the second
Egyptian campaign of Antiochus IV Epiphanes in the spring of 168 BC (Dan 11:29a1-2).
Obviously, the campaign will not turn out well (Dan 11:29b1-30a3), and Antiochus will give vent
to his fury on the covenant and the covenant people of Yahweh (Dan 11:30a4-35b1). The conflict
with the covenant people of God will prompt a division: there will be those who will abandon the
covenant (Dan 11:30b1-2, 32a1-2) and there will be those who will defend it (Dan 11:32b1-33b3).
Evidently, the defenders of the covenant will suffer personal losses up to and including
martyrdom (Dan 11:33b1-2); yet, there will be a larger objective in their martyrdom: refinement
(Dan 11:35a1-4). Concurrent with all of this will be the initiative of Antiochus IV Epiphanes to
basically shut down worship as it had been known in Jerusalem (Dan 11:31a1-b3). In accord with
the view that Dan 11:29-35 is prophecy, these events are predicted roughly 370 before they occur.
Thus, Dan 11:29-35 predicts the kind of antagonism the people of God can expect from
leaders like Antiochus IV Epiphanes. As we have noted before, the events in Dan 11:29-35 will
have their initial fulfillment with Antiochus IV Epiphanes; but, matters will not end there.
Rather, this despot will be the first in a succession of tyrants who will follow in his steps. The
conflict will be between the interests of God and the interests of his all-powerful state. At the
heart of this conflict between God and the state of Antiochus IV Epiphanes will be the states
attempt to use religion to prop up the state (Dan 11:31a1-b3).
Failure of a mission
The failure of the Egyptian mission is presented with lean simplicity; it is almost as if this
opening gambit in the prophecy merely sets the stage for the conflict with the covenant and its
adherents that follows.
Dan 11:29a1-2 opens the passage with a prediction that Antiochus IV Epiphanes will
invade Egypt yet again: at the appointed time, he will return and invade the South.
At the appointed time () is a prepositional phrase with the definite article.

The function of the preposition, , is temporal.621 The use of the article need not be pressed,
621
IBHS, 206.
117
but, at the same time, it does seem to underline uniqueness, probably, given the context,
situational uniqueness.622 The reader may infer that the hand of Yahweh in this appointed time
lends the situation of the invasion its uniqueness.
At the appointed time () is a definite, prepositional phrase that appears 16

times in the OT; the phrase tends to denote a fixed time set by someone or something. For
example, the phrase is often used in reference to Yahweh who sets a fixed time for some event
that is evident in the context (Genesis 17:12; 18:14; 21:2; 2 Kings 4:16-17; Daniel 11:27, 29, 35;
Habakkuk 2:3). In other cases, the fixed time is set by some human (1 Samuel 9:24; 13:8; 2
Chronicles 31:9) or by an ordinance (1 Chronicles 23:31; 2 Chronicles 8:13; Nehemiah 10:34).
Clearly, the sovereignty of Yahweh over the military-political expansionistic dreams of
Antiochus IV Epiphanes will exert its invisible influence in the real (Egyptian) world.
Dan 11:29b1-30a1 depicts the reversal that Antiochus IV Epiphanes will suffer in Egypt:
the latter time will not be like the former. For, ships from Kittim will attack him. Obviously,
the reversal will emerge through the ships from Kittim.
Ships from Kittim ( ) identifies those mariners who will
threaten the plans of Antiochus IV Epiphanes. Kittim () is a proper noun that has a
variety of referents. may refer to (1) people from southern Cyprus, (2) the Greek
island region, and (3) the Romans.623 Options (1) and (2) basically refer in a general way to the
Mediterranean region. We may plausibly infer that the history of the period will disambiguate the
referent of the ships of Kittim.
To make a long story short, the ships of Kittim, that is the Roman fleet, carried a
passenger who would confront Antiochus IV Epiphanes and send him packing. Welles fills in the
details:624
At the beginning of the summer (168), he (Antiochus IV

Epiphanes) was camped in front of Alexandria. But, the
(Roman) Senate had sent out Caius Popillius Laenas as a special
envoy. As soon as the news of the Roman victory over Perseus
at Pydna came, Laenas hurried to Antiochus and, dramatically
drawing a circle around him in the sand, demanded an immediate
reply, whether for obedience or war. Antiochus knew that the
Romans did not jest, and withdrew his forces.
Roman interests will prevail in the region, leaving Egypt under its dual leadership as an
independent nation. With Egypt as an independent power, it will be all the more in the political
interests of Antiochus IV Epiphanes to shore up his hold on Palestine. It is with these political
ends in view that Antiochus IV Epiphanes will embark on an extraordinary attempt in 167 BC to
suppress the religious peculiarities of the Jews and recast their forms of worship after the Greek
type.625 This re-forming will be an effort to unify his control over his kingdom, uniting his
realm under the influence of Greek culture; all in the name of his own political survival.
Accordingly, Dan 11:30a4-35b1 depicts the gory details in this endeavor.
622
See the notes on page 109 for this noun.
623
KB1, 505; see also Holladay, 167.
624
Welles, 123.
625
118
The reader of Dan 11:30a4-35b1 should not miss the forest for the trees. For, once the
conflict with the covenant, its God and its people, is enjoined (Dan 11:30a4-5), conditions are ripe
for a schism in the covenant community; on the one hand will be those who willingly collaborate
in the effort to unify Palestine around Greek cultural ideas (Dan 11:30b1-32a2), and on the other
hand will be those who will resist this bid, resisting even to the point of death (Dan 11:32b1-
35b1). The reader will recall that we have read the work of Antiochus IV Epiphanes as
prototypical; that is, he will be the kind of leader that will antagonize, oppose and contest any
force that dares to compete with the all-encompassing, all-unifying, ideology of the state.
Conflict with the covenant
As we have noted above, the conflict with the covenant (Dan 11:30a4-5) will be motivated
by political considerations; this battle is not directly related to the religion of the Jews, but rather
to the political associations of covenant Jews. Bevan tells us that the Jews in Palestine were more
or less sympathetic to Egypt; thus, Bevan observes that it probably seemed to him (Antiochus IV
Epiphanes) that, if the party among the Jews most stubbornly devoted to the Jewish religious
eccentricities was also the party which had leanings to the house of Ptolemy, then, surely, to carry
the process of Hellenization right through would be to establish in control at Jerusalem those
loyal to Seleucid rule.626 It is crucial to appreciate the fact that the driving force behind the
conflict with the covenant in Dan 11:30a4-5 will be control, political control of Jerusalem; in the
final analysis, its all about power and, more specifically, who holds the power!
Dan 11:30a4 establishes the fact that the covenant, and all that goes with it, will shoulder
the brunt of the no-holds-barred attack from the forces of Antiochus IV Epiphanes: he will
exhibit indignation against the holy covenant. There are two matters of import in this line: (1)
the nature of the conflict (exhibit indignation), and (2) the object of the conflict (the holy
covenant).
Exhibit indignation () is from a semantic field of terms for anger, rage, wrath.627
Even from this preliminary vantage point, it is obvious that Antiochus IV Epiphanes will
approach the covenant, and all it stands for, in an attitude of positive militancy; he will have to
eliminate the bulwark of resistance to his power and control in Palestine: the holy covenant.
Exhibit indignation () unpacks the nature of the conflict, which will be moved
along by anger and rage. Most of the lexicons show two ranges of meaning for : (1) to
show indignation toward someone or something, and (2) to express indignation in the form of
cursing or denouncing another.628 Given the fact that the angelic speaker predicts that this man
will act (Dan 11:30a5), we must opt for option (1), which underlines the exhibition of
rage/anger. Slotki sums up the matter this way, He will vent his spleen on the Temple, which he
plundered, and Judaism, which he tried to suppress.629
The question is: why this intense anger directed toward the covenant and its people? The
short answer is political survival. As we have already pointed out, the arrogant Antiochus IV
Epiphanes will be summarily dismissed from Egypt by Rome, thus neutralizing the Syrian as far
as Egypt is concerned. With that humiliating defeat, Antiochus IV Epiphanes will have to
strengthen his hold on Palestine as a buffer against an independent Egypt. Accordingly, any
626
Ibid.
627
See Anger, rage, wrath in NIDOTTE.
628
See CDCH, 102; KB1, 276-77; BDB, 276.
629
Slotki, 96.
119
resistance, especially from Jews who held to the holy covenant (and might be sympathetic to
Egypt!) will be met with a decisive response. In other words, the intensity of the rage directed
toward the holy covenant will be matched by an equally intense passion for political survival.
Against the holy covenant () will be the object of the

intense militancy of Antiochus IV Epiphanes. As we noted when we discussed holy covenant
in Dan 11:28 (see pages 111-12), the holy covenant meant a binding relationship between God
and His people; this relationship was intended to be exclusive and uncompromising, for the
relationship was bound by allegiance to Yahweh first and foremost. To be sure, the
psychological tie that bound them was love: Gods love for His people and His peoples love for
Him. At the same time, this spiritual link was intended to have practical consequences:
unqualified and immediate obedience.
With the all-encompassing nature of the covenant with its call for ultimate and
uncompromising allegiance to Yahweh alone, it is easy to see why the holy covenant will become
the target for Antiochus IV Epiphanes: allegiance to the transcendent God would have demanded
a distancing from the temporal and purely political agenda of a tyrant like Antiochus IV
Epiphanes. From the tyrants point of view, this will be dangerous at best and treasonous at
worst. For Antiochus IV Epiphanes, the only ultimacies worthy of the name will be those that
support his regime. For those who thought otherwise, there will be militant opposition.
Collaborators in the conflict
Dan 11:30b1-2 mentions the apostasy of some Jews in Palestine/Jerusalem: he

(Antiochus IV Epiphanes) will turn and pay attention to those who abandon the holy covenant.
This line appears to indicate that apostates will already be in Palestine when Antiochus IV
Epiphanes begins paying attention to them. As a matter of historical record, such will be the case.
Bevan fills in some details:630
Personal strife between the (Jewish) leaders was now

complicated by a religious struggle between those who wished to
introduce Hellenistic culture and those who stood by traditional
custom and law. The initiative in the attempt to Hellenize
Jerusalem was not taken by Antiochus; it was taken by a certain
section of the Jews themselves, and the interference of Antiochus
was directed to carry through a process already begun.
While we do not intend to devote an inordinate amount of space to the topic, the reader
should appreciate the character of Jewish apostasy before Antiochus IV Epiphanes will begin
paying attention to those who will abandon the holy covenant. A sense of the apostasy already in
play may be gleaned from the Maccabean history.
Not long after Antiochus IV Epiphanes occupied the Seleucid throne (175 BC), some
Jews in Jerusalem opted to make a bargain with the devil and enter into a covenant with the new
regime; this was motivated by many evils that came upon them (1 Maccabees 1:11). Evidently,
these evils were economic; i.e., the loss of business.
630
120
This proposal met with widespread acceptance among the Jewish population (1
Maccabees 1:12), so the Jews approached Antiochus IV Epiphanes and sought permission to
observe the ordinances of the Gentiles, that is, Greek culture (1 Maccabees 1:13).
The flirtation with Greek culture took on some interesting forms. First, the Jews built a
gymnasium in Jerusalem, modeled on the Greek pattern (1 Maccabees 1:14). The gymnasium
was essentially an educational endeavor in which young men of the day could gain an
appreciation not only of literature and poetry and music but also of physical culture, which was of
the very essence of Greek civilization.631 In other words, the gymnasium would have been a
fount of Greek culture.
Second, the Jews sought to remove the marks of circumcision (1 Maccabees 1:15), an
act that surely exhibited total abandonment of the covenant.
Third, the Jews were fairly quick to adopt the new Hellenized religion. Not long after his
ascension to the throne, Antiochus IV Epiphanes commissioned an edict to be sent throughout his
empire (1 Maccabees 1:41). The edict was geared to promote the internal unity of the empire by
means of its citizens giving up their religion, culture, and other distinguishing traits (1 Maccabees
1:42). Naturally, the Gentiles in the empire readily accepted the program, as well as many Jews
who gladly adopted his (Antiochus IV Epiphanes) religion (1 Maccabees 1:43); accordingly,
they sacrificed to idols and profaned the Sabbath.
The reader should appreciate that this took place shortly after Antiochus IV Epiphanes
ascended the Seleucid throne. In other words, there were already those in Palestine/Jerusalem
who had abandoned the holy covenant before Antiochus IV Epiphanes began paying attention to
them (Dan 11:30b1-2). Indeed, if Maccabees is to be believed, the initiative to remake Jerusalem
in the image of Greece rested with the Jews.
Pay attention to ( [Qal, imperfect, 3rd, sg, jussive]) is written with a

grammatical peculiarity: it is written in the jussive form, normally a volitional or directive form.
But, in this context, pay attention to is neither a command nor a request. So, what is the gist of
the jussive? Syntactically, the jussive may express a more or less definite desire that something
should happen.632 The net effect is that by using a jussive, the celestial speaker is underscoring
the firm and settled resolve of this politician to pay attention to those who tail off when it comes
to covenant loyalty.
Pay attention to () is from a semantic field of terms for discernment.633

Initially, it would seem that Antiochus IV Epiphanes will size up these apostates very shrewdly.
In the Qal stem, may mean either (1) to understand, to deal wisely with, or (2) to pay
attention to, to consider, to regard, to discern.634 CDCH translates in Dan 11:30 with
consider.635 Similar to option (2) from Kohler-Baumgartner is the rendering of by
BDB in Dan 11:30: to distinguish, to consider (with attention).636 For in Dan 11:30,
Holladay goes with give heed to.637 The upshot is this: when Antiochus IV Epiphanes will
631
Russell, Jews from Alexander to Herod, 25-26.
632
GKC 109 a; the jussive is used to express all nuances of will, J-M 114 h.
633
See Discernment in NIDOTTE.
634
KB1, 122.
635
CDCH, 45.
636
BDB, 106.
637
Holladay, 38.
121
pay attention to the apostates in Jerusalem/Palestine, he will exercise his faculty of intellectual
discernment; he will use his reason to comprehend meanings and perceive relations and
causes.638 In a nutshell, he will excel at sizing up the apostates for the renegades they are.
Those who abandon ( [Qal, participle, ms, pl]) is written as a participle. The
participle signals both nominal and verbal aspects. The active participle, which we have here,
describes these apostates in the exercise or exhibition of apostasy; there may an implication of
continuity in their actions.639 In other words, abandonment is the action that will characterize
these people.640
Abandon () is from a sematic field of terms for rejection.641 The ancient Near
Eastern cognates shed light on ; an Arabic cognate (azaba) means to be at a distance,
while a nominal term (azab) means unattached. There is an Akkadian cognate (ezbu) that
means to abandon, to leave behind.642 This suggests that has a sense of severing
connections with; E. Gerstenberger notes that, when used with impersonal objects, means
dissolving connections with that object.643 Other terms in the semantic field approach rejection
from different angles; lets consider a few examples. The root (to refuse) typically
indicates an unwillingness to perform some task. The root (to reject) carries with it the
implication of to regard someone or something lightly. The root (to spurn) means to treat
someone or something with disrespect; it suggests disparagement. As the reader can see, these
words from the field underline refusal, rejection, spurning, and the like; the term that the angelic
speaker uses in Dan 11:30 () conveys separation and alienation; the covenantal relationship
will be severed from the human side.
The upshot is this: those who abandon the holy covenant will be those who break
completely with it of their own free will. As far as these Jews are concerned, the covenant will
essentially be dissolved; they will separate themselves from it. They will walk out on the paths of
uprightness, preferring instead the ways of darkness (Proverbs 2:13); they will chose to turn away
from the covenant (Proverbs 2:17); they will openly and defiantly forsake Torah (Proverbs 28:4);
they will show themselves willing to dabble in the occult and idolatry (Isaiah 65:11); and they
will be those who effectively turned away from Yahweh (Jeremiah 17:13).
Some 350 years after this angelic prophecy, Antiochus IV Epiphanes will march into
Jerusalem/Palestine and find the territory saturated with these apostates; and he will spot them at
once! In this particular paragraph (Dan 11:29-35), the temptation for the covenant people will be
to hitch their wagons to this rising political star. At the same time, this temptation will become
the politicians opportunity. In order to succeed, Antiochus IV Epiphanes will have to have some
support from the religious community (religion fashioned on his own terms and with the
collaborators cooperation), and he will grasp that support from those whose loyalty to Yahweh
will have been dissolved.
Dan 11:31a1 depicts the next key event, introducing new collaborators in the conflict: at
that time, military forces from him will come on the scene. Dan 11:31a1 is a circumstantial
clause, bringing the reader additional background information relating to the emerging conflict.
638
639
See Gibson, 110; GKC 116 a.
640
IBHS, 615.
641
See Rejection, refusal in NIDOTTE.
642
KB1, 806.
643
E. Gerstenberger, , in TDOT, vol. X, 586.
122
Military forces () is a metaphorical use of a noun that typically refers to the

arm of a man as the instrument of exerting his power/force.644 In Dan 11:31a1, is used
figuratively in the sense of military forces.645 Interestingly, BDB translates the plural of
in Dan 11:30 with political or military force.646 The net effect is that depicts
the armed forces of Antiochus IV Epiphanes (or his surrogate) that will enforce his will upon the
people associated with the fortress sanctuary.
The facts of this invasion of Jerusalem by the military forces of Antiochus IV Epiphanes
are recorded in 1 Maccabees 1:29-40; 2 Maccabees 5:24-26; we cite the latter:
Antiochus sent Apollonius, the captain of the Mysians, with an

army of twenty two thousand, and commanded him to slay all
the grown men and to sell the women and boys as slaves. When
this man arrived in Jerusalem, he pretended to be on a peaceful
mission and waited until the Sabbath; then, finding the Jews not
at work, he ordered his men to parade under arms. He killed all
of those who came out to see them, and then rushed into the city
with his army and killed many people.
It would appear that the angelic speaker predicts, some 350 years before the events noted
above, that this tyrant will be intent on establishing his unchallengeable presence in
Palestine/Jerusalem. As he seeks to enforce his vision for the region, resistance will be futile. To
this end, 1 Maccabees 1:33-35 tells that the forces mentioned above will build a fortress to hold
Jerusalem in check as well as provide a means of storing the plunder they will extort from the
people. 1 Maccabees 1:34 simply says that they will strengthen their position. With that, the
angelic speaker predicts the outcomes of the Syrians strengthen position.
Dan 11:31b1-3 depicts what will be the net effect of the Syrian strength in Jerusalem:
then, they will put the fortress sanctuary to profane use, they will get rid of the regular sacrifice,
and they will set up the appalling horror.
The syntax of these sentences must be appreciated on two levels. First, these three
sentences are all written with waw consecutive perfect verbs (/profane;
/get rid of; and /set up) after an imperfect aspect verb
(/will come on the scene). Now, the result of this syntactical configuration is that
Dan 11:31b1-3 declares the logical and temporal consequences of military forces coming on the
scene.647 We may diagram this syntax thus:
Precipitating event military forces will come on the scene

Consequence #1 they will profane the fortress sanctuary (fact)
Consequence #2 they will get rid of the regular sacrifice (method)
Consequence #3 they will set up the appalling horror (method)
The second syntactical point is this: all three of these waw consecutive prefect verbs
((/profane; /get rid of; and /set up) form the
644
KB1, 280.
645
Ibid., 281; similarly, Holladay, 92.
646
BDB, 283; also Walter Kaiser, , in TWOT, 583.
647
IBHS, 526.
123
backbone of a predictive discourse.648 This observation does lend credence to the claim that, as
written, the author intends to represent the angelic speaker as engaging in prophecy.
Profane () is from a semantic field of terms for desecration.649 This verb, when
written in the Piel stem as it is here, has the following ranges of meaning: (1) to profane and (2)
to put to profane use.650 Referring to the diagram above, we may posit that option (2) fits the
context with consequences #2-3 teasing out how it was that the sanctuary was put to profane use.
In other words, consequences 1-3 are in a relationship of fact to method.
Profane (), as noted, is written in the Piel stem, and seems to indicate to put to
profane use in Dan 11:31. D.F. OKennedy affirms that in general the concept profane and
the root ; means to make something unholy (emphasis mine) or indicates the lack of
holiness.651 On this reading, the Piel of is resultative; that is, the state into which the
verbal notion of the transitive is brought as an end state, a result (emphasis mine).652 In this
context, in Dan 11:31 signals that the Syrian forces brought on a state of profanation in
the fortress sanctuary by means of getting rid of the regular sacrifice and setting up the
devastating horror.653
The sum of the matter is this: profane () in Dan 11:31 means that the alien
Syrian forces will place the sanctuary fortress in a state of profanation; they will refuse to
acquiesce to the holiness of the sanctuary fortress by occupying it; and they will make the Temple
a place of pagan religious practices on two counts (see consequences #2-3, above).
Fortress sanctuary ( [noun, ms, sg, article] [noun, ms, sg, article])
is written as two nouns in juxtaposition; literally, the collocation should read the sanctuary, the
fortress. This is the only place in the Hebrew Bible where this precise collocation appears. The
nouns are in apposition to one another. Essentially, apposition in Hebrew places two nouns in
relation to each other, nouns which agree in definiteness or indefiniteness and are identical or at
648
Van der Merwe, 169.
649
See Desecration in NIDOTTE.
650
KB1, 319; see also CDCH, 119; Holladay, 105.
651
D.F. OKennedy, , in NIDOTTE.
652
IBHS, 405.
653
Profane () in the Piel in the Hebrew Bible may be teased out a bit more
fully. Profane/ is a state of affairs that occurs when one fails to recognize the holiness
of some entity (the Sabbath, Exodus 31:14; Nehemiah 13:17-18; Ezekiel 20:13, 16); when one
engages in some prohibited pagan practice (human sacrifice, Leviticus 18:21; 20:3 [defiles the
sanctuary by bringing a pagan practice into it]); when one defies the holiness code (eating a
sacrifice on the third day, Leviticus 19:8; swearing falsely by the name of Yahweh, Leviticus
19:12; Amos 2:7); when one puts a human being to profane use (making a daughter a harlot,
Leviticus 19:29; 21:9); when pagans burn the sanctuary to the ground (Psalm 74:7 [probably a
reference to the exile]); when people participate in idolatry (Jeremiah 16:18; Ezekiel 20:39;
23:39); when Yahwehs prophets commit moral misdeeds (Ezekiel 13:19; 22:26; Zephaniah 3:4);
and when the people of God brought foreigners into the sanctuary (Ezekiel 44:7).
Profane/ is used with Yahweh as the subject; when Yahweh profanes the
covenant (Psalm 55:20; 89:39); when Yahweh profanes the chief men in the sanctuary (Isaiah
43:28); when Yahweh profanes His heritage (Isaiah 47:6); when Yahweh when Yahweh permits
invaders to profane His treasure house (Ezekiel 7:21-22 [Babylonian invasion]), His sanctuary
(Ezekiel 24:21).
124
least overlap in reference.654 When the author uses apposition here, he intends to underline the
quality or character of the sanctuary, by identifying it as a fortress. Finally, overlap in
reference justifies Holladays translation of the collocation (fortress sanctuary) as the temple.655
There are essentially two ways in which the invading Syrians will profane the Temple:
(1) by removing the regular sacrifice and (2) by setting up the appalling horror.
Regular sacrifice ( [noun, ms, sg, article]) is from a semantic field of

terms for offering or sacrifice.656 CDCH translates the noun with the article as the continual
burnt offering.657 Jacob Milgrom identifies the /Tmd prior to the destruction of
the Temple as an offering that was indeed offered twice daily, but the burnt offering was only
sacrificed in the morning and the meal offering, minch, in the evening (2 Kings 16:5; see 1
Kings 18:29, 36). Furthermore, in the postexilic period, the Torahs twice-daily offering is
probably intended, but the meal offering seems to hold equal status with the burnt offering.658
Milgrom also notes the import of this offering: The unbroken continuity of the Tmd in the
Temple was reassuring to Israel, and its cessation a traumatic calamity (Daniel 8:11-13; 11:31;
12:11).659
We may tease out further the import of this Tmd offering by noting its genesis in
Numbers 28:1-8. To make a long story short, the Tmd was offered as a soothing aroma
( ) to Yahweh. To attempt to understand the phrase, we may lift out the
operative term, soothing (). This noun may be translated appeasement, and,
when used in the phrase , it means soothing odor.660 CDCH concurs,
translating with soothing, pleasing, appeasement.661 Two passages in the
Hebrew Bible help to clarify the nuance attached to the , the soothing
aroma. As used in Genesis 8:21, soothing aroma has a propitiatory nuance; that is, Yahweh
smells the soothing aroma ( ) of Noahs sacrifice and then swears that He
will never again curse the ground on account of man. In this instance, the soothing aroma
signals that Yahwehs wrath is appeased. The second passage is from Ezekiel 20:41. In this
passage, soothing aroma signals Yahwehs acceptance of His people in His postexilic
regathering of them. So, where does this leave us?
In a nutshell, the Tmd signaled that Yahwehs wrath was appeased and that His people
were once more acceptable to Him. If this is fair to the text of the Hebrew Bible, then the
traumatic calamity is obvious: the heathen forces of Antiochus IV Epiphanes will attempt to
sever the personal relationship between Yahweh and His people in Jerusalem; at least as far as
forgiveness and acceptance are concerned. The suspension of these services will begin in 168 BC
and continue for about three years.662
654
Gibson 39.
655
Holladay, 205; similarly KB1, 610.
656
See Offering, sacrifice in NIDOTTE.
657
CDCH, 489.
658
William Foxwell Albright and David Noel Freedman, The Anchor Bible, Leviticus 1-
16, by Jacob Milgrom (New York: Doubleday, 1991), 456-57.
659
Ibid., 457.
660
KB1, 696.
661
CDCH, 272.
662
See note in Driver, Daniel, 188.
125
Not only will the invaders attempt to dissolve the relationship between the people and
their God, they will also seek to introduce a new religion altogether: they will set up the
appalling horror.
Appalling horror ( [Poel, participle, ms, sg] [noun, ms, sg])

is written as a noun () followed by a participle (). Strictly speaking, we
have apposition once again. In this case, the lead noun, horror, is described in terms of its
quality or character, appalling.663 As a translation matter, the correct rendering is appalling
horror, where the second term modifies the first.
Horror () is from a semantic field of terms that depict what is detestable.664

This noun appears 28 times in the Hebrew Bible, nearly always in conjunction with idolatry in
one way or another. The noun means abhorrence, an object to abhor, horror, monster.665
Holladay is a bit more precise with the nuance of : (pagan) abominable idol or
something abominable (related to a pagan cult).666 BDB is even more exact yet, translating
detested thing causing horror which is the heathen altar erected in the Temple by Antiochus
Epiphanes, with probably a statue of Zeus Olympius.667
The reader should appreciate that is associated with idolatry. Often, is

disambiguated by a reference to an idol in the context, and often in connection with the house of
God.668 On other occasions, denotes, in a more general way, a wide range of pagan
practices, sometimes elucidated in the context.669 Finally, on two occasions, is used to
depict the character of those who engage in idolatry; they themselves become detestable.670
The upshot is this: the horror will take the form of displacing Yahweh for a pagan
deity. The angelic speaker is predicting (over 300 years before the fact) that which the
Maccabean correspondence declares came to pass:
Now, on the fifteenth day of December in 167 BC, they erected a

desolating sacrilege upon the altar of burnt offering (1
Maccabees 1:54).
The king sent an Athenian senator to compel (emphasis mine)

the Jews to forsake the laws of their fathers and to cease to live
by the Law of God, and also to pollute the Temple in Jerusalem
and call it the Temple of the Olympian Zeus (emphasis mine; 2
Maccabees 6:1-2).
As we have noted previously, the Jews in Palestine tended to collaborate with the project
of Hellenizing Palestine; but, as the record from 2 Maccabees 6 shows, when the Hellenization
663
See Gibson 39.
664
See Detestable in NIDOTTE.
665
KB2, 1640.
666
Holladay, 382.
667
BDB, 1055.
668
Deuteronomy 29:16; 1 Kings 11:5, 7; 2 Kings 23:13; 2 Chronicles 15:8; Jeremiah
7:30; 16:18; 32:34; Ezekiel 5:11; 7:20; 20:7-8; Daniel 9:7; 11:31; 12:11.
669
2 Kings 23:24; Isaiah 66:3; Jeremiah 4:1; 13:27; Ezekiel 11:18, 21; 20:30; 37:23;
Zechariah 9:7.
670
Hosea 9:10; Nahum 3:6.
126
project included displacing Yahweh, the move was forced upon the Jews. The details of the
displacement of Yahweh are cited by Bevan: Yahweh was perhaps identified with Dionysius; in
any case, it was to Zeus Olympius that the Temple was rededicated.671 Interestingly, Antiochus
IV Epiphanes appears as Zeus on some of his coins of the period; with this, there is reason to
conjecture that the image of Zeus Olympius in the Temple may have displayed the features of
Antiochus himself, disguised with a beard.672
Lets pause for a moment of reflection on these events in Dan 11:31. The metanarrative,
from the standpoint of Antiochus IV Epiphanes, will be the unification of his regime under his
absolute control;673 there is a strong dose of political survival here. To this end, he will introduce
Hellenistic culture into Palestine, including especially Hellenistic religious practices.674 We must
never lose sight of the endgame in all of this: the creation of a unified nation, unified in social
custom and in religious practice. For political reasons, Antiochus IV Epiphanes will unify his
kingdom around a public religion of his choosing, one that will promote Greek religion and
culture. But, why bother? The reason behind this maniacal attempt to stamp out Judaism will be
the monotheism of the Torah, which would be anathema to the national, political agenda of
Antiochus Epiphanes. As Moore puts it, Antiochus understood perfectly well that the heart of
the opposition to him was religious.675 This religious opposition will be centered in Torah, for
example Deuteronomy 5:7 Yahweh does not countenance rivals to His absolute sovereignty in
and over the hearts of mankind and Antiochus Epiphanes simply will not abide that kind of
religious opposition.
The upshot of the above is this: Dan 11:31 depicts an attempt by a political power-player,
Antiochus IV Epiphanes, to place religion in support of the state. The import of that is this: we
have pointed out in this section that Antiochus IV Epiphanes is a prototype of the sort of leader
that will blight human history right up to the end. Accordingly, to the extent that society will
organize around matters it considers ultimate, Dan 11:31 declares that some, if not most,
political-military leaders will identify the state as the ultimate matter. When this is the case, then
the state will simply encompass everything; and this state of affairs, whether under the aegis of
Antiochus IV Epiphanes or any of his successors, will lead to totalitarianism. So, when all is
said and done, this is the horror, then and now: replace God or outlaw God, and then, let the state
become the religion; this horror still has its successors.676
Dan 11:32a1-2 is the first half of a societal polarity: Dan 11:32a1-2 describes those who
will fall in line with the agenda of Antiochus IV Epiphanes and the state; this is the final word in
this section on the collaborators; but, Dan 11:32b1-2 reveals those who will resist. Joyce Baldwin
puts it this way, Polarization between those who are seduced by flattery and those who know
671
672
Ibid.
673
1 Maccabees 1:41.
674
1 Maccabees 1:43.
675
George Foote Moore, Judaism in the First Centuries of the Christian Era, vol.
1(Cambridge: Harvard University Press, 1932), 52n1.
676
The author of the Guidebook is well aware of the currency of this statement. I know
that Christians in the Middle East, in Africa, in Asia, in South America, and in Eastern Europe
face the same challenges. My heart goes out to you and this study is sent in the anticipation that
it will bring hope. You are not alone and your faith in things eternal is noted, is honored, and will
be rewarded. While the worst is yet to come for all of us, there is an End Resurrection (Daniel
12:1-3)!
127
their God is the theme of the next verses.677 Dan 11:32 requires one of two positions in the
warfare between Yahweh, His people, and the imperial state: collaborator or resister.
Dan 11:32a1-2 affirms that some will succumb to the seduction of the imperial state:
while those who act wickedly with regard to the covenant, he will lead to defilement with
flattery.
To the English reader, this sentence, as I have translated it, is clumsy. Indeed, some
English versions translate the sentence more or less as I have it, but others smooth it out for the
convenience of the English reader. To be sure, even by Hebrew standards of word order
(typically: verb-subject-object), this sentence stands out, and it is intended to. For the author has
front loaded a particular quality that pertains to some in Palestine678: those who act wickedly
with regard to the covenant. The reader should note well that the road to apostasy is paved with
wickedness vis--vis the covenant.
Those who act wickedly with regard to the covenant ( )

rates two preliminary observations. First, the Masoretic text has a punctuation mark (zaqef qaton)
after covenant, thus signaling a pause in the reading; perhaps a way of rhetorically underlining
wickedness.
Second, and far more noteworthy, there is grammatical parallelism in the opening words
of Dan 11:32 and Dan 11:33. That is, both open with a Hiphil participle (/those
who act wickedly in 11:32 antithetically parallel to /those who know) and
both are followed by a singular noun (/covenant and /people). The function
of this parallelism is to highlight the choice, the polarity, between abandoning the covenant and
defending it.
Those who act wickedly ( [Hiphil, participle, ms, pl]) is written as a

masculine plural participle. The masculine plural, those, should be read in conjunction with the
masculine singular of the finite verb, he will bring to a state of apostasy. The point is that
those who act wickedly groom their own ground for apostasy. To put the same thing another
way, in Dan 11:32, apostasy doesnt just happen; it is courted by moral lapse vis--vis the
covenant. Antiochus IV Epiphanes, and those who will follow his lead, will not guide others,
including members of the covenant community, where they are not already prepared to go.
Those who act wickedly () is written in the Hiphil stem. In the case of
this verb, the Hiphil signals active causation.679 To put the same thing another way, these
collaborationists are solely responsible for their wickedness.
Those who act wickedly () is from a semantic field of terms for wickedness.680
The range of meanings for in the Hiphil are: (1) to declare wicked or guilty, to condemn,
(2) to condemn by punishing, (3) to act wickedly, to do evil, (4) to make (oneself) guilty, and (5)
677
Baldwin, 195.
678
Van der Merwe, 347.
679
IBHS, 434.
680
See Wickedness in NIDOTTE.
128
to make wicked, guilty, to lead astray.681 Kohler-Baumgartner read in Dan 11:32 more
in line with option (4): to make oneself guilty.682 At the same time, Kohler-Baumgartner do
offer the sense to lead a guilty life, which is more affiliated with option (3) above.683
As far as a basic meaning for this word goes, Kohler-Baumgartner are skeptical of
finding one with certainty. They do aver that, provisionally, indicates an anti-social
attitude that betrays simultaneously the inner disharmony and unrest within a person.684
Carpenter and Grisanti affirm that always includes the idea of wickedness, evil intent,
and injustice against God or persons.685 Ringgren is equally cautious about the etymology of
; yet he concludes that one can probably presuppose a basic meaning of not be in order,
not fulfill the anticipated function.686 Accordingly, Ringgren translates in Dan 11:32
with those who violate the covenant.687 The Septuagint tradition has some interesting takes on
. The Old Greek uses the verb , which may be translated stain, defile in the
sense of moral defilement by sins and vices.688 This nuance fits nicely with violate the
covenant. Theodotion uses for , a term that means to be lawless, sin against.689
This nuance also comports well with violate the covenant. The net effect is that the Septuagint
tradition more or less confirms option (3) above, to act wickedly with regard to the covenant or
do evil with regard to the covenant; or, more simply, to violate the covenant.
With regard to the covenant () is a translation that emerges as a result of the

participle (/ those who act wickedly) being written in the construct with
covenant () following. The genitive relationship is the genitive of mediated object,
which amounts to acting wickedly with regard to the covenant.690 The question is: how does
one act wickedly with regard to the covenant?
Without rehearsing a full doctrine of the covenant, we may infer that the book of Daniel
gives us a hint as to what acting wickedly with regard to the covenant looks like: specifically, we
may infer that such wickedness means severing the covenant relationship. That Daniel
understood the covenant as a relationship based on Yahwehs love and fidelity is obvious from
Dan 9:4. What is more, Dan 9:4 also makes it clear that the covenant relationship is reciprocated,
from the human side, by love and fidelity; obviously, from the human side, love and fidelity to
the covenant implies obedience to the standards of the covenant.
In a nutshell, acting wickedly with regard to the covenant will mean that the collaborators
will freely walk out on their personal relationship with the covenant God, a relationship based on
love and fidelity from both sides, in favor of personal interest as fleshed out by the regime of
Antiochus IV Epiphanes. What this will mean in real terms has already been noted above;691 the
681
CDCH, 431-32.
682
KB2, 1295.
683
Ibid.
684
Ibid., 1294.
685
686
H. Ringgren, , in TDOT, vol. XIV, 1.
687
Ibid., 3.
688
BAGD, 520.
689
Ibid., 71.
690
IBHS, 146.
691
See pages 118-19.
129
Jews, to a considerable extent, were active collaborators in the Hellenization of Palestine for
reasons of expediency; in other words, they violated the covenant.
He will lead to defilement with flattery ( ) will be the

opportunity granted to this leader by those who will forsake the covenant. There are two
components here: (1) what the tyrant will do lead to defilement and (2) how he will do it
with flattery.
Given the leverage the collaborators will provide him, Antiochus IV Epiphanes will lead
(those who violate the covenant/the collaborators) to defilement. The action word is written in
the Hiphil stem; this point is important. This species of Hiphil is naturally causative; but, more
specifically, this Hiphil describes an event defilement in which a second subject those
who violate the covenant also participate as cause; in other words, Antiochus IV Epiphanes is
not the only player in Dan 11:32a2, rather those who violate the covenant also participate in a
more indirect manner.692 Here is the importance of this point: Antiochus IV Epiphanes does not
force defilement upon them; rather, those who violate the covenant also have a hand in their
own life of defilement. Citizens of a nation who are lead astray should note that they themselves
collaborate in their own deception.
Defilement () appears in the Hebrew Bible as a verb 11 times, seven in the Qal
stem and four in the Hiphil stem (Hiphil in Dan 11:32). There are some interesting cognates in
other ancient Near Eastern languages: Jewish Aramaic has a cognate that means to flatter, to
feign; and Arabic has a very interesting cognate (chanafa) which means to turn sideways.693
R. Knierim takes this Arabic nuance and from it proposes that a specific basic meaning to be
twisted, crooked can be inferred from the Arabic.694 K. Seybold notes that the basic idea of
that flows from the Arabic denotes dissimulation, alienation, pretense.695 BDB also
picks up on the Arabic background and is a bit more definite, noting that the Arabic cognate
implies inclining away from the right, irreligion, profaneness.696
Defilement () is used in reference to (1) the land and (2) to humans. I doubt
that there is much difference between the two; the former denoting the land in the sense of those
humans who occupy the land and the latter denoting specific kinds of individuals. So, with this in
mind, lets consider some ideas that are associated with defilement ().
Psalm 106:38 uses in the Qal in reference to the defilement of the land. In this
case, the defilement is the result of human sacrifice. We may infer that the people as a whole
were morally degraded in the eyes of God owing to this egregious violation of the Law.
Isaiah 24:5, using in the Qal, makes a similar point for different reasons; the
prophet affirms that the land is defiled owing to a laundry list of sins against the covenant
stipulations. Once more, the idea is that the people as a whole were morally decadent due to their
desertion of the covenant.
692
IBHS, 436.
693
KB1, 335.
694
R. Knierim, , in TLOT I, 447.
695
696
BDB, 337.
130
Jeremiah 3 uses both the Qal (Jeremiah 3:1, 9) and the Hiphil (Jeremiah 3:2) of
in order to underline the spiritual adultery of the people of the land who go whoring after other
Gods.
Jeremiah 23:11 uses the Qal of to describe the prophets in the land at that time.
These were men whose modus operandi was saturated with evil and whose power was put to ends
that were not right. Accordingly, these prophets were ; they were godless.697
Finally, Micah 4:11 uses the Qal of to signal the public humiliation and
desecration of Israel before the nations in the exile.
So, where does all of this leave us? What is the defilement spoken of in Dan 11:32? It
would seem that BDB has the more accurate reading of , based upon the use of the Qal
and the Hiphil in the Hebrew Bible: denotes (borrowing from the Arabic idea) inclining
away from the right and degenerating into apostasy;698 this nuance is tantamount to that of
Knierim: to be twisted, crooked. Whether moral degradation (Psalm 106:38), moral decadence
(Isaiah 24:5), spiritual adultery (Jeremiah 3), or godlessness (Jeremiah 23:11), the net effect is the
same: twisting away from Yahweh and the covenant and declining into spiritual/moral
impoverishment; this is defilement!
Summary
Lets take a moment to summarize this key section (Dan 11:30b1-32a2), which depicts the
collaborators in the conflict between the state, represented by Antiochus IV Epiphanes, and the
people of God.
The first major point in this section is this: some among the Jewish community were
spiritually prepared to do business with Antiochus IV Epiphanes when he arrived on the scene
(Dan 11:30b1-2). That is, Antiochus IV Epiphanes pays close attention to those who abandon the
holy covenant. The rationale for this abandonment would turn out to be the loss of business and
prestige due to the sagging relations with Syria (1 Maccabees 1:11); in other words, national self-
interest. As Bevan put it, The initiative in the attempt to Hellenize Jerusalem was not taken by
Antiochus; it was taken by a certain section of the Jews themselves, and the interference of
Antiochus was directed to carry through a process already begun.699
The celestial speaker is quite clear on the matter of apostasy; he says that some will
abandon the holy covenant. As we noted, semantically, abandon is a very forthright term; it
means that there will be those in Palestine willing to dissolve their relationship with the covenant;
indeed, they will break free of the holy covenant of their own free will. What is more, if 1
Maccabees is any indication, these apostate Jews will give ample evidence of their desertion.
They will erect a center of Hellenistic culture in Jerusalem, a gathering place for Hellenistic
literature, poetry, music, and physical training (1 Maccabees 1:14); they will attempt to remove
the marks of circumcision (1 Maccabees 1:15); and they will voluntarily adopt the Hellenistic
religion of Antiochus IV Epiphanes (1 Maccabees 1:45). As Bevan noted, By the act of its own
697
So KB1, 335.
698
For this sense of in Dan 11:32, see Holladay, 111 (bring to apostasy).
699
131
people, Jerusalem had renounced its age-long isolation and come into line with the great Hellenic
world.700
This point invites reflection: it may be the case that this history is telling us that a
national leader really cannot lead a people down a path that they themselves are not prepared to
travel. This painful lesson was written in death and blood during World War II. Every reader of
this study is surely aware of the Nazi genocide of the Jews in Europe. What every reader may not
know is the preparation for this holocaust among the people of Germany, including the churches,
both Protestant and Catholic. Historian Guenter Lewy gives us chapter and verse on the
preparation of the people in Germany for Hitlers genocide, centuries before he arrived on the
scene:701
It is also true that the Nazis ferocious assault upon European

Jewry took place in a climate of opinion conditioned for such an
outrage by centuries of Christian hostility to the Jewish religion
and people (emphasis mine). Numerous Christian theologians
throughout the history of Christianity had painted the Jews as a
people who had betrayed God and had called upon themselves a
permanent curse (emphasis mine) by crucifying Jesus the Christ.
Hitlers radical anti-Semitism and its logical outgrowth,
Auschwitz, appeared on ground which previous centuries had
prepared.
The crux is this: like Antiochus IV Epiphanes, Adolph Hitler did not lead Germany into
new cultural territory; rather, the ground had already been prepared among the people. Hitler
simply expanded, in a monstrous way, principles that were already endemic within the
populace.702 It is easy and fashionable and glib to snipe at the leadership in our nation; but I
wonder if perhaps the apostasy might not be a bit closer to home?
The second major point in this section is this: the groundwork, having already been laid
by collaborators from the religious community, this groundwork will be the catalyst for two
crucial events: (1) the elimination of God as an authority in human life and (2) the replacement of
God with the state and its chief operating officer, Antiochus IV Epiphanes.
We are told in Dan 11:31 that Syrian forces will profane the Temple by means of getting
rid of the regular sacrifice. As we pointed out at the time, this elimination of the regular sacrifice
meant the severance of the personal relationship between God and the people. In other words,
the forces of Antiochus IV Epiphanes will attempt to eliminate God as a vital authority in the
lives of the people. Not only will some in the religious community be complicit in this endeavor,
but the head of state will be hell-bent on achieving it.
We have made the claim that Dan 10-12 presents a major antagonist, Antiochus IV
Epiphanes, as a prototypical leader, a leader that is a model for those to follow, probably to the
end of human history. As an archetypal leader, this man can brook no rivals to his political-
military authority; such is the nature of a totalitarian state. Therefore, by whatever means
700
Bevan, Jerusalem Under the High-Priests, 79.
701
Guenter Lewy, The Catholic Church and Nazi Germany (Da Capo Press, 2000), 269.
702
There may well be a lesson here for the evangelical community in the United States: if
we really disapprove of the direction of the country, then what is our part in its trajectory?
132
available to him, he will attempt to eliminate the sovereignty of God as a rival influence in the
lives of the people.703 He will have many successors!
Now, once God is eliminated, something must emerge to take His place; to be sure, when
God is eliminated from the lives of people, the vacuum must be filled for people require some
type of transcendent reference point. In the case of Dan 11:31, that reference point will be the
state as led by Antiochus IV Epiphanes. In sum, this will be the devastating horror for all ages
that follow: to replace God with a political regime as absolute sovereign; the state surfacing as the
new religion! This will be little more than moral confusion suspended over a spiritual vacuum.
No state, whether that of Antiochus IV Epiphanes or any of his many successors, will come on
the scene with a set of absolute values; rather, the state relativizes moral absolutes in such a
fashion as to suit its own political ends. Richard John Neuhaus put the matter this way, Far from
waiting with a package of absolutes, in a society where the remnants of procedural democracy
survive, the state may be absolutely committed only to the relativization of all values.704
The third major point in this section is this: the final word on those who collaborate is
apostasy; those who act wickedly vis--vis the covenant set themselves up for defilement by a
very slick politician. In a nutshell, acting wickedly with regard to the covenant will mean that the
collaborators will freely walk out on their personal relationship with the covenant God, a
relationship based on love and fidelity from both sides, in favor of personal interest as seductively
offered by the regime of Antiochus IV Epiphanes. The net effect, however, is this: the trade-off
amounts to defilement and apostasy.
Defilement denotes veering away from the right and degenerating into apostasy.
Whether moral degradation (Psalm 106:38), moral decadence (Isaiah 24:5), spiritual adultery
(Jeremiah 3), or godlessness (Jeremiah 23:11), the net effect is the same: twisting away from
Yahweh and the covenant and declining into spiritual/moral impoverishment by swapping
ultimate faith in God for faith in the state of Antiochus IV Epiphanes; this is defilement! Or, to
put the same thing in another way: the apostasy of the collaborators will consist in their swapping
the Kingdom of God as the ultimate and final institution on earth for that of Antiochus IV
Epiphanes. Perhaps they will convince themselves that the Kingdom of God can be brought in by
human power, can be set up in the form of a political kingdom; if so, they will be mistaken, for
such a delusion is simply apostasy. For, when all is said and done, in giving final allegiance to
the state of Antiochus IV Epiphanes, these collaborators stumbled into the trap of apostasy by
giving the state the one thing to which it was not entitled: themselves!
The resistance
703
Currently the world over, God, the God of the Old and New Testaments, is being
eliminated as a force to be reckoned with in the lives of people; in some locales, even mention of
the divine name is forbidden. In our own country, the United States, the mere mention of the
name of God is basically impermissible in many, if not most, social settings, certainly in political
settings. What is more, one of the most pernicious of the ideas to emerge from our atheistic
culture is that notion that belief in God alienates people from themselves and from one another;
to be a believer is to be dangerous to the psychic and national health of the country. That which
Antiochus IV Epiphanes attempted to create in Dan 11:31 has been effectively established in our
country at this hour. It remains to be seen just how this state of affairs will work out; but, the fate
of Antiochus IV Epiphanes is possibly a clue.
704
Richard John Neuhaus, The Naked Public Square (Grand Rapids: Eerdmans, 1997;
reprint), 86.
133
Dan 11:32-35 is the opposite extremity of the polarity introduced in Dan 11:31; there
will be the collaborators and there will be the loyalists; i.e., those who are knowledgeable about
their God. It would seem that the reader is intended to pick up on a vital point: in the tug of war
that exists between the Kingdom of God and the kingdom of man (the state), there is no room for
neutrality.705 When a pagan monarch crosses the boundary between the human and the divine
(for example, by trying to eliminate God and then by replacing Him), then, the only option left
open to the loyalists will be to resist.
The reader is urged to appreciate the applicability of Dan 11:32-35; as far as Christian
living is concerned, the passage is a crux. As we have argued throughout Daniel 11, the tyrant
under the lens is but a paradigm of the kind of leader the people of God can expect right up to the
end of human history; there will always be those political-military leaders, whether in the
democracies or in the dictatorships, that will seek not only to eliminate God but also to replace
Him. Dan 11:32-35 is the call to resist whenever such leaders cross the boundary between the
human and the divine. To be sure, the book of Daniel has given us two examples of resistance in
chapters 3 and 6.706 In the final analysis, Dan 11:32-35 is a template for resistance; resistance to
political power that threatens to eliminate the transcendent God from public consideration, and
then step in and encompass everything via the state.707
Given the crucial nature of this passage, it is beneficial to outline it syntactically:
Dan 11:32b1-2 The resistance but, people who are knowledgeable about their God will
stand firm and act
Dan 11:33a1-2 A twofold elaboration (1) people who are knowledgeable about their God
are identified as insightful people; and (2) how they prevail and act is
clarified in terms of will pass along understanding to many
Dan 11:33b1-3 The consequences they will fall by sword and flame, by captivity and
plunder, for many days
Dan 11:34 Background material on the fall of the insightful furthermore, when they
fall, they will experience trifling help; and many will join them in hypocrisy
Dan 11:35 Clarification of why those who fall, fall indeed, some among the insightful
will fall so as to refine, and so as to single out, and so as to show themselves
clean,
until an end time, for yet during the appointed time
Dan 11:32b1-2 The resistance but, people who are knowledgeable about their God
will stand firm and act. The syntactical function of Daniel 11:32b1-2 is to provide an antithesis
to the apostate behavior of some among the covenant people. Indeed, this is an example of
705
To put the polarity in New Testament terms, render to Caesar the things that are
Caesars (and nothing more!), and render to God the things that are Gods. Now, a corollary of
this principle is this: when Caesar demands that which is rightly Gods resist.
706
For my treatment of these chapters, see L Lineberry at www.scribd.com.
707
As an aside, as Richard John Neuhaus noted several years ago, the kind of government
that aspires to encompass everything is called totalitarianism; what is more (and the reader in the
United States should weigh and consider the following) democratic totalitarianism is also quite
possible (Neuhaus, 30).
134
antithesis by implied negation.708 As Andersen has noted, the antithetical sentence does not
provide merely contrasting behavior, but rather opposing behavior; the lives of the people who
will be described for the remainder of the paragraph are a living contradiction of some among the
covenant people.709
People who are knowledgeable about their God ( )

identifies the resisters; it is significant that these people are identified in terms of
knowledgeability of God; not status, not power, not wealth, not a heart-rending personal history,
not success in life, but understanding God. Michael Fox notes that knowledge of God is
awareness of how God behaves in human affairs, and is available to all and is required of all.710
People () is a rather generic term from a sematic field of terms for citizen.711 The
noun used here () does refer to people, with an emphasis on connections either familial or
religious.712 Beyond that, /people is also frequently associated with the covenant,
identifying Israel as the people of Yahweh or the people of the covenant for Yahwehs own
possession.713 The net effect is this: the are those among the rank and file whose
connection to the covenant and to Yahweh remains firm and intact.
Knowledgeable about their God ( ) should be read in

conjunction with another attribute of these people (): they are insightful () in Dan
11:33. The point is that knowledgeability of God () and insight () mutually
interpret one another. We might infer that knowledgeability leads to insight. It should be noted
that both of these terms are from the same semantic field.714
Being knowledgeable about () is written in the Qal stem, so we shall consider

only the ranges of meaning for the Qal: (1) to know, realize, be aware of, have knowledge of
something, (2) to know, be familiar with, experience something, (3) to know, to be acquainted
with, (4) to know someone carnally, to have sexual relations with, (5) to know, recognize, learn,
perceive, understand, (6) to know how to do, to be skillful in, to be knowledgeable about, (7) to
know, to find out, to discover, (8) to pay attention, to be concerned about, (9) to acknowledge,
(10) to recognize the authority of.715
We may rule out several of these, based upon the fact that the object of the knowing is
God; so, (2), (3), (4), (7) may be ruled out. This leaves us with knowing God in the senses of
(1) having knowledge of God, (5) knowing God, recognizing God, understanding God, (6) being
knowledgeable about God, (8) being concerned about God, (9) acknowledging God, and (10)
recognizing the authority of God. Of these, option (6) to be knowledgeable about God best
comports with the associated term ().
Insightful () is from the same semantic field as /be knowledgeable

about; both are wisdom terms. The insightful () is written as a Hiphil
708
Gibson 142 c; Andersen, Sentence, 180.
709
Andersen, Sentence,, 179.
710
711
See Family, relative, citizen in NIDOTTE.
712
KB1, 838.
713
Exodus 6:7; 24:3, 7, 8; 33:1, 13; 34:10; Deuteronomy 7:6; 14:2, 21; 26:19; 27:9;
29:13.
714
See Knowledge, discernment, shrewd, wisdom in NIDOTTE.
715
CDCH, 147.
135
participle. The Hiphil stem of some verbs in the Hebrew Bible have what is known as a
denominative function. This means that abstract denominatives in the Hiphil may behave like
inwardly transitive Hiphils; the upshot is this: the subject of the verb causes itself to behave
according to the nominal notion in the verb.716 In other words, the insightful do not lose sight
of who and what they are; they are insightful resisters and will act accordingly in spite of the
circumstances!
Insightful () in the Hiphil stem means, in an absolute sense, to have

insight.717 CDCH translates the Hiphil of with one with understanding.718 Fox
affirms that the core meaning of is the ability to grasp the meanings or implications of a
situation or message. is consequently discernment or prudence, the ability to understand
practical matters and interpersonal relations and make beneficial decisions.719
The upshot is that the insightful () are those who can discern meanings in and
implications of real time situations; they are those who can disentangle events of the moment and
clarify them. However, this skill doesnt just happen; rather, the insightful are also those who are
knowledgeable about their God (), especially knowing how God works in human events.
Armed with the latter; the insightful are prepared to accomplish the former: those who are
knowledgeable about how their God operates in history grasp the meanings and implications of
situations.
Now, the gift and possession of insight is useless if it is not put to work; accordingly,
those who know their God are prepared to act.
Will stand firm and act ( ) describes what the people who know
their God actually do. The first verb is written in the Hiphil stem, a stem, which in this case, is
probably an internal Hiphil; this implies that the actors in the action of the verb the people who
are knowledgeable about their God work in conjunction with themselves as the causer of the
action.720 The sense becomes: those who are knowledgeable about their God will summon their
strength (stand firm) and act. Robin Wakely notes that the Hiphil of this verb is used of
exhibiting strength or resolve. Those who are knowledgeable about their God will remain loyal
to their God and stand firm, or be resolute.721 F. Hesse notes that the Hiphil of in Dan
11:32 means to show oneself strong, superior, victorious.722 We may reasonably infer that the
strength that will be summoned will be closely allied, not to patriotism nor to national self-
interest nor to leading a political counter-revolution of some sort, but rather to what these kinds of
men and women know about their God. Theology used to be known as the queen of the sciences,
and it still is for some; regardless, for those who are knowledgeable about their God, everything
will begin and end with standing firm concerning the interests of God; beyond that, what's left
will be marginal!
And act () is written in the waw consecutive perfect aspect; this is

syntactically significant. When the waw consecutive perfect follows a verb in the imperfect
aspect ( is a Hiphil, imperfect, 3rd, pl), the waw consecutive perfect may signal a logical
716
IBHS, 444.
717
KB2, 1328.
718
CDCH, 437.
719
720
IBHS, 440.
721
722
F. Hesse, , in TDOT, vol. IV, 303.
136
consequence of the action in the imperfect aspect verb.723 The sense becomes: those who are
knowledgeable about their God will stand firm and as a result act. These are people, those who
are knowledgeable about their God, who will be prepared to act on what they understand about
Gods dealings in human history. A simple intellectual grasp of truth devoid of resolute
engagement armed with that truth will be a non-starter for the people in Dan 11:32; quite the
contrary, they are fully prepared to act, as Dan 11:33 makes explicit.
Dan 11:33 has two messages: first, the verse clarifies what resolute engagement will
mean (Dan 11:33a); and second, the verse alerts the reader to the fallout (Dan 11:33b). As we
have noted previously, those who are knowledgeable about their God and dare to make
connections relevant to events of the day will pay the price by means of martyrdom and
oppression.
Dan 11:33a1-2 teases out what the resolute engagement will look like: indeed, the
insightful people will pass along understanding to many.
The insightful people ( ) is a genitive construction. The drift of

the genitive construction insightful people is probably the epexegetical genitive, where
people are characterized as insightful.724 The essential attribute of those people who offset the
heresy of those in 11:32 is that these people are insightful.
The insightful (), as mentioned above, will be those who can discern meanings
in and implications of real time situations; they will be those who can disentangle events of the
moment and clarify them from Gods point of view. Indeed, this skill doesnt just happen; rather,
the insightful will be those who are knowledgeable about their God, especially knowing how God
works in human events. Armed with the latter, the insightful are prepared to accomplish the
former: those who are knowledgeable about how their God operates in history will make
connections with the meanings and implications of real time situations, and then, as we shall note,
speak out about what they know.
In order to appreciate just how the insightful are or become insightful, lets consider
some pertinent lexical data on the root /insight. As we shall observe, insight comes at a
price, the outlay of intellectual effort!
To begin with, there are some interesting ancient Near Eastern cognates to
/insight, cognates that flesh out the details on the kind of effort involved in acquiring
/insight. The Biblical Aramaic and Jewish Aramaic cognate means to regard, to
consider;725 the Samaritan cognate means to examine, to consider;726 and the Syriac cognate
means to comprehend, to take note of.727 If the cognates are any indication, the insightful
acquire their wisdom through diligent intellectual effort, by considering events in the light of
Gods interests, by examining events in the light of Gods interests, and by taking note of events
in the light of Gods interests.
723
IBHS, 526.
724
Ibid., 151.
725
KB2, 1328.
726
Ibid.
727
Ibid.
137
Moreover, when the lexicons offer translations for /insight, there are some
suggestive renderings, renderings that imply intellectual effort in acquiring insight. For example,
Kohler-Baumgartner translate the Hiphil of (which we have in Dan 11:33) with keep
an eye on and closely attend to.728 BDB offers the following for the Hiphil of : to
give attention to, to ponder.729 Herbert Wolf notes that denotes the process of thinking
through a complex arrangement of thoughts resulting in a wise dealing and use of good practical
common sense.730 Professor Sb writes that the essential idea in is attentive
observation, of perception and scrutiny, through which (emphasis mine) one becomes
insightful.731 If the lexicons are of any value, they underscore the intellectual effort involved
in the acquisition of wisdom: closely attending to real time events, keeping an eye on policies and
assumptions, pondering current affairs, thinking through complex issues, and attentive
observation and scrutiny of cultural trends and their assumptions in the light of the interests of
God.
It requires no great feat of imagination to conceive that the insightful mentioned in Dan
11:33 will weigh and consider, keep an eye on, closely attend to, and think through the
elimination of the regular sacrifice (Dan 11:31b2) and the devastating horror (Dan 11:31b3); no
leap of faith is demanded to imagine that these insightful ones will ponder and scrutinize these
real time events as those who are knowledgeable of their God (Dan 11:32b1). They will be
resolute (Dan 11:32b2) in what they conclude and they will act (Dan 11:32b2).732 To their
response we now turn.
Pass along understanding to many ( [Hiphil, imperfect,

3rd, ms, pl]) will be what the resistance actually does in the face of this military-political assault
upon their religion and their religious freedom.
Now, the syntactical-semantic gist of the Hiphil on the main verb will pass along
understanding also underlines a causative nuance; the insightful cause or bring about
comprehension.733 This bit of information tells us that the form of the resistance to the wicked
will center upon bringing comprehension or insight to bear on the problem posed by the assault
on the faith and religious freedom of the covenant community. They will not seek redress in the
courts of the day; they will not demonstrate publically; and they will not remain silent, rather they
will enlighten any and all who will listen, holding the blasphemous deeds of the state accountable
to the interests of God.
The indirect object to many actually has a definite article, literally to the many.
The use of the article is probably a generic use, marking out an entire class of persons;734 the
sense becomes the masses. The point is that the insightful target people in general, presumably
those who act wickedly (Dan 11:32) as well as anyone in the human environment. The modus
operandi of the resistance will be to address their enlightened response to the public; evidently,
728
Ibid.
729
BDB, 968.
730
Herbert Wolf, , in TWOT.
731
M. Sb, , in TLOT III, 1270.
732
At the present hour, the United States continues to formulate political and therefore
social positions with a moral tint to them with no discernible moral reservoir from which to draw.
The need of the hour is for the insightful to think through these forays into moral pronouncement
and scrutinize underlying assumptions through the lens of our knowledge of God.
733
IBHS, 433.
734
Ibid., 244.
138
this irreverence on the part of officialdom will be regarded as a public matter that will demand
airing outside the small circle of the covenant community.
Pass along understanding () is from a semantic field of terms for

comprehension.735 The reader should acknowledge the perspective of the insightful: they will be
intent on bringing understanding to bear on the conflict between the state and their faith.
Pass along understanding () is written in the Hiphil stem; the causative import
of the Hiphil bring about comprehension has already been noted, above. The ranges of
meaning of in the Hiphil are twofold: (1) to be able to discern, to have/get
understanding, to consider, and (2) to make someone understand something, to enlighten
someone, to give understanding to someone, to explain something to someone, and to teach.736
The first option presents as comprehension which an individual arrives at personally; the
second option depicts comprehension as enlightenment that is passed on to others. Kohler-
Baumgartner read in Dan 11:33 with the second option and translate to give
understanding to.737 Michael Fox tells us two important things about the root (): Binah
includes reason, the intellectual faculty used in solving problems and deducing truth (emphasis
mine), as well as intellect, the ability to comprehend meanings and perceive relations and causes
(emphasis mine).738 The resistance to this intrusion upon religious freedom and worship will be
directed to the public reason and will seek to pinpoint truth and lay bare causes. In other words,
the resistance will appeal to transcendent values and relate them to underlying assumptions.
However, even this apparently benign resistance will be met with the iron fist of the state.
Dan 11:33b1-3 not only alerts the reader to the eventual consequences of this
enlightenment campaign, but also presents the reader with the theme that will dominate the
remainder of the paragraph up to Dan 11:35 the fall of the insightful: then, they (the
insightful) will fall by sword and flame, by captivity and plunder, for days.
It should be noted by the reader that the weapons wielded by the resistance will be
instructive, while the weaponry wielded by the state will be destructive: life itself will be at risk,
as well as personal liberty and personal wealth. If this seems like overkill, it is; there is a sense of
panic in the responses of the state: these resisters must be eliminated by whatever means possible.
Joyce Baldwin notes that which we all know, Sword and flame, captivity and plunder sum up the
sufferings of faithful men and women to this day.739
Again, we reiterate: Antiochus IV Epiphanes is presented in Dan 11:29-35 as an

archetype, a prototypical political-military leader that will stain human history right up to
historys final second. Accordingly, his modus operandi will be a staple in the warfare between
totalitarian states and the faithful; what is more, the consequences of this sort of mans tyranny
will afflict the outspoken insightful for days. The resistance must be silenced!
They will fall ( [Niphal, waw consecutive perfect, 3rd, c, pl]) is written in
the Niphal stem, which in this case is surely passive; that is, the insightful resistance will be in a
735
See Comprehension, understanding in NIDOTTE.
736
KB1, 122.
737
Ibid; similarly, CDCH, 45; BDB, 106.
738
739
Baldwin, 196.
139
state of suffering the effects of falling by the agency740 mentioned: sword, flame, captivity,
plunder.
They will fall () is from a semantic field of terms for falling, tottering, or
stumbling.741 The reader will observe that /fall does not necessarily imply death; this
nuance has to be disambiguated by the context. Clearly, /fall does imply death when
clarified by sword and flame; but the root suggests overthrow when elucidated by captivity,
and ruin when explicated by plunder. Kohler-Baumgartner offer to stumble, to stagger, to
collapse for the meaning of in the Niphal.742 BDB notes that in the Niphal
may be used as a figure of misfortune or of divine judgment; otherwise in the Niphal of Dan
11:33, the sense is to be overthrown.743 Holladay offers for the Niphal of to stumble,
to totter, to be ruined.744
By sword () is a phrase that indicates death and martyrdom as the means of

falling. The sword/ was an instrument of war (see Exodus 5:21; 15:9; Leviticus 26:7;
Numbers 14:3),745 and therefore death. The reader should observe that one of the most benign
forms of resistance the use of words may be met with death; this suggests that the words of
the insightful do in fact have the power to topple the house of cards built by the state. In any
event, and this is the key point, Antiochus IV Epiphanes will be a prototype of the kind of leader
that will stop at nothing to eliminate those who hold his regime and his tactics up to the light of
Gods interests.
By flame () is also a phrase that indicates death and martyrdom as the means
of falling and failing.746 The noun is used in contexts that depict a flame that consumes (Psalm
106:18), as well as a flame from which there is no deliverance (Isaiah 47:14). In this case, it is
difficult to avoid the connection with Daniel 3. While the three comrades of Daniel were
delivered in Daniel 3, Dan 11:33 implies that deliverance may not always be the case. Indeed,
later in the history of the people of God, Antiochus Epiphanes would decree that the sum total of
the ordinances and religious rites of the Torah should be totally abandoned. Naturally, there were
those who resisted; when they did, this is what befell some of them747:
Others, that had run into caves nearby to keep the Sabbath day
secretly, being discovered by Philip, were all burned together
because they stood by their conscience to honor the most sacred
day.
By captivity () suggests a slightly less lethal form of being overthrown and

meeting failure. The captivity () may point to either imprisonment or deportation.748
The noun is used of prisoners in a dungeon (Exodus 12:29; Isaiah 49:25 [prey of a tyrant]) or
prisoners of war (Numbers 31:12; Deuteronomy 21:10; 2 Chronicles 6:37; Isaiah 20:4; Jeremiah
740
IBHS, 382.
741
See Falling, tottering, stumbling in NIDOTTE.
742
KB1, 503.
743
BDB, 505.
744
Holladay, 166.
745
KB1, 349.
746
Ibid., 520; BDB, 529.
747
2 Maccabees 6:11; see also 2 Maccabees 7:1-11.
748
KB2, 1390-91.
140
20:6 [where you will die]) or even those who suffered under the Exile (Ezra 3:8; 8:35). David
Howard notes that denotes a state of captivity,749 presumably ignoring the details of the
incarceration. In general, captivity () points to a loss of liberty, incarceration. As the
Jeremiah passage indicates, death may ensue as a result of incarceration.
By plunder (), the celestial speaker points what is confiscated.750 The use of the
same term in Daniel 11:24 points to being used in the sense of ones material wealth and
possessions. However, there is more involved here than mere loss of personal property. That is,
loss of personal wealth is intended to humiliate and shame the victim (Ezra 9:7); confiscation is
an act of contempt. Indeed, Nehemiah links confiscation with insult (Nehemiah 4:4).
So, what does all of this mean? To begin with, it means that public critique of the states
removal of the daily sacrifice (Dan 11:31b2) and the imposition of the devastating horror (Dan
11:31b3) will provoke disastrous consequences for those who are knowledgeable about their God.
There are patterns in history: resisting, with words, the attempt to abrogate the faithfuls
relationship with God and then the attempt to replace God will invite the states over-the-top
response of eliminating these bothersome resisters. Those who would and those who will
challenge the states endeavor to remove any and all vestiges of God consciousness among the
people can expect serious pushback from the state. Ultimately, this warfare is and will remain
over one basic idea: who or what is the first thing in national life? Is it God? Or, is it the state? It
cant be both; eventually Jesus Himself will make that very point (Matthew 6:24; Luke 16:13). In
Dan 11:33, the insightful who are knowledgeable concerning their God remind the state that it has
overstepped its bounds; they remind the state that it is not the ultimate; and that it cannot reach
for options that are well beyond it. Russell puts the matter excellently: Religion is seen as a
threat to the security of all such governments; it is subversive to all totalitarian claims which deny
the authority or even the very existence of God. It has to be dealt with summarily.751
Dan 11:34 takes up the fate of the fallen, including the meager and self-serving help that
will come their way. It is not at all clear just who or what the help will be; most relate the
reference to help to the Maccabean revolt, but not all.752 Accordingly, the Guide will not
reference the history of the Maccabean revolt; the reader may consult the commentary of John
Goldingay for the relevant citations.753
Beyond that, there is another issue: if we have in Dan 11:34 a reference to the Maccabean
revolt, there are commentators who read in Dan 11:34 a disparagement of the use of force to
secure religious freedom, even reading the book of Daniel as a whole as a pacifistic document.754
To be sure, the use of force to recover or maintain religious freedom is a vexing ethical problem;
indeed, this problem is currently intensified by extremist groups that are intent on expanding their
reach geographically, aided by the most bloodthirsty means. The Guide takes the position that
reading Dan 11:34 as disparaging the use of force or as promoting pacifism is over-reading. It is
not at all evident that the author of Daniel intends to clearly condemn such means; on the other
hand, and this is the crucial point, he does not seem to lay much store by it. To him it is only a
little help.755 In the final analysis, Dan 11:34 is not that far removed from Dan 12:1-2;
749
David M. Howard, Jr., , in NIDOTTE.
750
KB1, 117r.
751
752
See Goldingay, 303, for the options.
753
See especially page 303.
754
See especially Hartman and Di Lella, 300.
755
141
ultimately, God will act to rescue and resurrect His people; in light of that, the use of force is
superfluous.
To this, we would add that there is a proper method of resistance clearly presented by the
celestial speaker. It is the resistance of the insightful, of those who know their God bringing as
many as will listen to a state of comprehension concerning the Holy Covenant as a pattern in
history. The celestial speaker seems to be much more impressed by martyrs than militia.
Dan 11:34a1-2 indicates that help, of some sort, will emerge: furthermore, when they
fall, they will experience trifling help.
It is not at all clear in what sense fall is being used; does it refer to fall as martyrdom?
Does it refer to fall as incarceration? Does it refer to fall as financial ruin? Or, does it refer to all
of them? In the midst of such vagaries, we are probably entitled to conclude the last: all of them!
They will experience help ( ) is an interesting collocation; the verb and

the object are from the same root (). When this construction occurs in Biblical Hebrew, we
have a cognate effected accusative,756 which serves to underline the results of the action.
Evidently, the prophetic speaker is going out of his way to highlight the (minimal) results of
whatever help arrives. Is this a bit of heavenly sarcasm?
Trifling () is a noun that is from a semantic field of terms for trifle or

insignificant.757 The noun is used in apposition to the direct object help. The appositional
use of denotes the quality or character of the help ().758
Trifling () seems to hold few surprises; it basically means a little, a trifle,759

and seems to possess a quantitative nuance. At the same time, passages such as Proverbs 10:20
and Isaiah 16:14 do support in a qualitative sense; a qualitative nuance seems to follow
out of the context in which it is used. The qualitative nuance communicates of little worth.760
We may infer a qualitative nuance in Dan 11:34 if we note that this trifling help will be peopled
with those who join hypocritically, thus suggesting a quality orientation to the line. This is also
supported by the appositional use of trifling; see the note above.
Dan 11:34b1 describes the insincere motives that drive some to join those who help the
resistance: many will join them (the helpers) in hypocrisy. The syntax of Daniel 11:34b1 seems
to present some difficulty. Some English versions translate Dan 11:34b1 as if it were an
antithetical sentence but, many will join; others render Dan 11:34b1 as the second member of
a compound sentence and/and then/while many will join.
The difficulty concerns the syntactical function of the waw consecutive perfect form of
the main verb. The most straightforward way of reading the waw consecutive perfect is temporal
succession, signaling that the events in Dan 11:34b1 merely follow those in Dan 11:34a2 in
temporally.761 The sense becomes this: they will experience trifling help and then/while many
756
For the cognate effected accusative, see IBHS, 166 and GKC 117 p-q.
757
See Little, trifle, insignificant in NIDOTTE.
758
Gibson 39 e.
759
KB1, 611.
760
H.-J. Zobel, , in TDOT, vol. VIII, 453.
761
IBHS, 526.
142
will join. This reading has the merit of binding the two sentences a bit more closely, and further
explaining why the help is of such little worth: there are mixed motives afoot.
In hypocrisy () is a prepositional phrase. The syntax of the

prepositional phrase uses the preposition, , to signal the manner or the norm that will govern
their joining.762 A wooden translation might read by means of smooth talking; a more
dynamic equivalence might read hypocritically.
Hypocrisy () is from a semantic field of terms for flattery.763 The noun

only appears four times in the Hebrew Bible; it is used figuratively each time. Specifically,
is used in Psalm 35:6 and Jeremiah 23:12 to depict the slippery places of those
under the immediate judgment of God. In this metaphorical sense, suggests
vulnerability to threat. The other two uses are in Daniel (Dan 11:21, 34). In the case of Dan
11:21, we argued that meant intrigue, the kind of plotting that goes on when men
vie for power.764 In Dan 11:34, seems to point more toward deceptive speech
masking deceptive motives.
Beginning with Dan 11:33b1-3, the celestial prophet has been concerned with those who
are knowledgeable about their God/the insightful, particularly with their downfall. In Dan
11:33b1-3, the prophet was intent on unpacking the consequences of their brave stand; then in Dan
11:34, background material was offered, underscoring the marginal value of the help they receive
at the time. Now, in Dan 11:35, the celestial prophet will clarify the reasons behind their fall.
Dan 11:35 closes out this section (Dan 11:29-35) with an explanation of the rationale
behind the downfall of those who are knowledgeable about their God/ the insightful among the
people: Indeed, some among the insightful will fall, so as to refine, and so as to single out and so
as to show themselves clean, until time of (the) end; for yet during the appointed time. There
are basically two key points in this verse: (1) some but not all shall fall, and (2) there are three
results achieved in their downfall, at least as far as the fallen are concerned.
Dan 11:35a1 makes the first of the two basic points in Dan 11:35: Indeed, some among
the insightful will fall. Some among the insightful is a prepositional phrase, and the syntax of
the prepositional phrase is important. The use of the preposition () is partitive.765 What
this means is that some but not the whole of the insightful will suffer persecution in some form.
The part, not the sum total of the insightful, will suffer for their resistance. There will always be
a resistance to the kind of political tyranny in view in Daniel 11.
Dan 11:35a2-3 makes the second point: so as to refine, and so as to single out and so as
to show themselves clean. Yet again, we have a syntactical point that is vital. The syntax of the
infinitives may be either purpose or result.766 The rationale for choosing result lies with the
context and the language. It seems reasonable to assume that, for the insightful who are under the
pressure of such intense persecution, the attainment of these various outcomes will actually be the
762
Williams 252; Van der Merwe, 281-82.
763
See Flattery in NIDOTTE.
764
Pages 90-91.
765
Williams 324; GKC 119 w.
766
See Williams 197, 198; Van der Merwe, 154-55; Gibson 107.
143
case. In other words, these insightful defenders of the covenant will experience collapse or defeat
with the net effect being their refining, singling out, and showing themselves clean. The point is a
fine one, and reading these infinitives as statements of purpose, as most of the English versions
do, is certainly permissible. The net effect is that, read as statements of result, the sense becomes:
Some among the insightful will fall so as to refine, and so as to single out, and so as to show
themselves clean.
Obviously, all three of these infinitives tease out spiritual results for those who are
persecuted. It is useful to remember, in this regard, that our analysis of fall () does not
necessarily signal martyrdom767; they may also fall in the sense of suffering captivity and/or
suffering personal financial loss. The point is that these three spiritual results will not be lost on
those living in captivity or those enduring destitution, and possibly the covenant community as a
whole.
So as to refine () is from a semantic field of terms for test or trial.768 The verb
is written in the Qal stem, and the ranges of meaning for in the Qal are: (1) to test, try
(the hearts of humans), (2) to refine, purify (heart, thoughts), (3) to purge out the wicked, (4) to
refine (by smelting), (5) to smelt away, purge away (dross), (6) to smelt, forge, (7) in a passive
sense: to be pure, flawless, be refined, (8) verb used as a noun: metal smelter.769 Kohler-
Baumgartner opt for refine (by smelting) for Dan 11:35.770 BDB narrows the sense of
to refine (men by trials).771 Robin Wakely reads in Dan 11:35 in the sense of testing and
developing the faith of the mass of the people; this is owing to the effect of the death of the
martyrs at the hands of Antiochus IV Epiphanes.772 For reasons cited above, restricting
to death seems to be an over-reading; the persecution mentioned in Dan 11:33 is not restricted to
death. At the same time, we need to weigh and consider Wakelys testing and developing faith
nuance. M. Sb reads in Dan 11:35 in a metaphorical sense; Yahweh refines or tests
His people.773
There are times when is used in the sense of refinement, or testing and
developing faith; in these instances, there is nothing impure to be removed (Psalm 17:3; 26:2). At
other times, does involve the removal of impurities (Isaiah 1:25; Jeremiah 6:29; 9:6).
The upshot is that may take on the sense of enhancing or fine-tuning faith, as well as the
removal of that which is inimical to faith.
The Septuagint tradition differs; the Old Greek translates with and
Theodotion opts for . The former term () is used in a figurative sense to
denote moral and religious cleansing, thus cleanse, purify (from sin).774 The latter term
() is also used figuratively to signify to heat thoroughly pointing to the refining
influence of fire on metals and the effect that fiery trials have in removing impurities.775 Both of
the Septuagint traditions underline removing impurities of one sort or another.
767
See page 137.
768
See Test, trial, discipline in NIDOTTE.
769
CDCH, 385.
770
KB2, 1057.
771
BDB, 864.
772
773
M. Sb, , in TDOT, vol. XII, 477.
774
BAGD, 387.
775
Ibid., 731.
144
So, where does this leave us? What is ? Since there is no direct contextual
reference to the removal of impurities, we may assume that in Dan 11:35 has more the
sense of refinement as moral and spiritual fine-tuning. Moreover, the mention of them
() in Dan 11:35 is ambiguous; the beneficiaries of this /refinement may well
include the covenant community as a whole.
So as to single out ( [Piel, infinitive, construct]) is written in the Piel stem,

which is important. The Piel stem of /sift in this instance is probably an example of a
resultative profile, where the Piel of the verb signals the state into which a subject is brought
comporting with the verbal idea in the root.776 The net effect is that, whatever the nuance of
turns out to be, it does not refer to a process of some sort, but rather to the end result of
some process;777 there is a sense of attainment implied here. Something is settled; these resisters
are in a state of having been singled out. This observation comports with the resultative profile of
the infinitives noted above (page 141).
Single out () is from a semantic field of terms for clear.778 According to

Kohler-Baumgartner, does have ancient Near Eastern cognates. For example, Jewish
Aramaic has a cognate that means to be clear, to select; to cleanse; the Akkadian cognate
means to shimmer, purified, pure; the Ugaritic cognate means to be free, to be pure.779 V.
Hamp proposes that derives from an Arabic root that means to be free; then to be
pure; while the use of the term in the Old Testament is more along the lines of to separate, to
select.780 Kohler-Baumgartner offer for in Dan 11:35 the sense of to sift, to sort
out.781 Richard Averbeck notes that the root () denotes pure, clean, and therefore
comes to mean something that is choice, special (emphasis mine).782 Note that this nuance
reflects the resultative profile we noted above.
demonstrates a variety of senses in the Hebrew Bible. The verb describes men
who are choice or select (1 Chronicles 7:40), as well as choice sheep for a meal (Nehemiah 5:18);
denotes men who were chosen for a specific task (1 Chronicles 9:22; 16:41);
refers to Yahweh sorting out men (Ecclesiastes 3:18); depicts those who purify
themselves (Isaiah 52:11); and refers to those whom Yahweh purges out from among
His people (Ezekiel 20:38).
The Septuagint tradition agrees this time, rendering with the Greek verb ,
which means to choose, select (for oneself) someone (something).783 LSJ points out that the
Greek verb means to pick or single out, to pick out for oneself, to choose.784 As far as the
Septuagint is concerned, the Greek word denotes that which is singled out as choice or special. In
other words, the Greek word denotes that which is singled out as choice or special.
776
IBHS, 405.
777
Van der Merwe, 80-81.
778
See Clear in NIDOTTE.
779
KB1, 162.
780
V. Hamp, , TDOT, vol. II, 308.
781
KB1, 163; similarly, Holladay, 50.
782
Richard Averbeck, , in NIDOTTE.
783
BAGD, 242.
784
LSJ, 511.
145
The net effect is this: denotes bringing the insightful into a state whereby they
are choice, special, selected, sorted out, and singled out for just this moment of divine service.
Moreover, it seems reasonable to posit that the Piel stem permits us to infer that those who are
brought into this resultative state are aware of the fact; that is, they who suffer under the heavy
hand of Antiochus IV Epiphanes will become conscious of the fact that they are singled out for
this duty. The outcome of the persecutions mentioned in Dan 11:33 will be a resultant state of
certainty: one has been sifted out, singled out, and sorted out for work among the insightful. The
question of ones purpose in life will be settled along these lines: unflinching confidence in ones
role, unwavering conviction in ones calling, unsullied assurance about ones function, and
untarnished resolve in fulfilling ones purpose. The members of the resistance will realize very
clearly his/her vocation in life, singled out for just this result, and that is a kind of purity.
So as to show themselves clean ( [Hiphil, infinitive construct]) is normally

translated make them pure/white or words to that effect. While this does reflect the causative
nuance in the Hiphil stem, there is another way of reading the Hiphil of this root ().
Waltke-OConnor observe that the Hiphil of /cleanse may have a denominative function,
signaling a figurative use, and behaving in an inwardly transitive way.785 If this tip is taken at
face value, then the sense of the Hiphil of /cleanse is: they (the insightful) show
themselves to be white/clean. They behave in a /clean way; they stay the course. They
have made up their minds which side they are on and they never waver right up to the end. These
show themselves to be clean.
Clean () is a verb that is used only five times in the Hebrew Bible.786 The verb
is written in two stems, the Hiphil and the Hithpael. The Hithpael of appears only once
in Dan 12:10, and means to display the effects of being cleansed. The Hiphil of has
two senses: (1) to make white, in the sense of ethically purify, and (2) to show whiteness or to
grow white.787 Robert Alden avers that denotes what is clear, bright, and light, as in
snow, wool, and bdellium.788
Clean/ as ethical purification from sin is obvious in Psalm 51:7, Davids

penitential prayer after the debacle with Bathsheba. Similarly, Isaiah 1:18 nuances clean/
in the sense of ethical purification from sin. Joel 1:7 uses clean/ in a more literal sense of
vines stripped bare by locusts, leaving only the white of the branches. Finally, the Hiphil of
in Dan 11:35 is repeated in the Hithpael of in Dan 12:10. The Hithpael of
in Dan 12:10 underlines the fact that the subject of the verb (many) transforms itself/is
transformed into the state signaled by .789 In other words, in both passages, Dan 11:35
and Dan 12:10, the subjects display the effects of having been cleansed.
The Septuagint tradition represented by Theodotion seems to follow suit. That is, he
renders the Hiphil of with the aorist passive of . The aorist passive of
may be translated to be revealed, disclosed, brought to light.790 LSJ offers for
the aorist passive: uncover, disclose, reveal, let ones designs become known.791
785
IBHS, 444.
786
Psalm 51:7; Isaiah 1:18; Daniel 11:35; 12:10; Joel 1:7.
787
BDB, 526.
788
Robert Alden, , in NIDOTTE.
789
IBHS, 429.
790
BAGD, 92.
791
LSJ, 201.
146
The upshot is this: clean/ in the Hiphil means that these insightful ones will give
clear evidence of their ethical clarity in an obvious, transparent fashion. The point here is not
only that these who are knowledgeable about their God will be /clean, they will bring
their clarity of ethical vision to bear on the atheistic shenanigans of Antiochus IV Epiphanes.
Dan 11:35a4-35b1 concludes this paragraph with temporal information: until an end
time; for yet during the appointed time. This temporal information is clumsy to the English
reader; the versions smooth it out with until the end, for an appointed time is yet to come, or
words to that effect. The problem with this smoother version is that it may be misleading; that is
to say, the end is often written the End, thus implying the end of human history. I am not
sure but that this is an over-interpretation. Lets consider each clause, one at a time.
Until an end time ( ) is a prepositional phrase; there are no doubts on

this point. The use of this particular preposition () indicates temporal positioning with the
idea of: a point in time up to which events occur.792 The upshot is that until an end time
signals a period of time (of unspecified duration) during which events occur, and no further! The
sense of the construction is: a lapse of time leading to an end (as a goal).
An end time ( ) is a genitive construction. The reader should note that the text
as written has no definite article; thus, strictly speaking time of the end is problematic. The
genitive construction literally: time of an end is possibly an attributive genitive, whereby
time is characterized by an end;793 we would translate this attributive genitive, end time.
Time () is one of the most common words for time in the Hebrew Bible. To make
a long story short, time/ is usually associated with specific events and their occurrence; in
other words, time/ designates the time when an event occurs.794 E. Jenni, who translates
in Dan 11:35 with end time, concurs on this sense, writing that the basic meaning of
is (a definite point in) time of/for.795 Professor Jenni elaborates: has a more limited
range of meaning, insofar as it does not refer to temporal duration or to an extended period of
time, but to some definite point in time or period of time (emphasis mine).796 More specifically,
may function in a sentence as a statement that evaluates a point in time qualitatively
(emphasis mine).797 This means that the attributive genitive, noted above, assigns the quality of
termination () to the word time/. Finally, contrary to so many who translate and
interpret this phrase in Dan 11:35, Professor Jenni denies that /end time is an
eschatological technical term.798
So, where does all of this leave us? To begin with, the angelic prophet is pointing to a
definite period time for () the persecution mentioned in the context to take place; this is a
definite period of time that is characterized by antagonism against which the insightful must take
a stand. Moreover, this definite period of time has a defining characteristic: it will end (). In
a nutshell, end time ( ) denotes a definite period of time distinguished by intense
792
Van der Merwe, 291.
793
IBHS, 149.
794
Anthony Tomasino, , in NIDOTTE.
795
E. Jenni, , in TLOT II, 952.
796
Ibid., 953.
797
Ibid., 954.
798
Ibid., 961.
147
persecution leveled at those who are knowledgeable about their God; the saving grace is that this
end time is not infinite, rather, it will be terminated.
Although God is not specifically mentioned here, the reader may presume that the
permission for the definite period of time as well as its termination rests with Him. If this reading
is permitted, then Dan 11:35a4-b1 denotes a word of encouragement for the insightful who must
undergo the full range of calamities mentioned in Dan 11:33 throughout the end time: but, such
times are in the hand of God, not man!
For yet during the appointed time ( ) is probably an

explanatory clause introduced by the particle . In this case, the conjunction serves to
provide an explanation of or possibly a justification for 11:35a4.799 The sense becomes: until an
end time, for you see, yet an appointed time.
The adverb () is a constituent adverb that specifies the time, place, or manner of
the predicated situation (an appointed time in this case).800 In this specific case,
qualifies the time extent of the predicated situation.801 The adverb probably expresses addition or
repetition in the sense of still, yet, more.802 Beyond this, is a scalar adverb that refers
to a grade of identity of action; in other words, the predicated situation (an appointed time) may
be repeated.803 What all of this seems to imply is that the explication of end time involves the
claim that more of the same is yet to come; things must run their predetermined course.
During the appointed time ([preposition, definite article, noun, ms, sg]) is
a prepositional phrase with a definite article. The prepositional phrase is temporal, signaling a
more or less locational sense: in, at, or during a period of time.804 The durative notion in the
prepositional phrase augments the more of the same notion in the adverb () above. This
point is important, for it implies that Dan 11:35a4-b1 (until an end time; for yet during the
appointed time) is not so much about termination as it is about duration, the duration of
antagonism directed to the insightful.
Appointed time ()() is from a semantic field of terms for

appointment.805 Basically, this noun () denotes an agreed time, appointed time.806
Essentially, /appointed time amounts to a determined time for some event to occur, a
more or less fixed point in time during which events happen. Furthermore, there is evidence in
the use of in the Hebrew Bible that Yahweh is fully capable of doing the determining
(Exodus 9:5; Psalm 75:2; 102:13; Lamentations 1:15; Daniel 8:19; 11:27, 29, 35; 12:7; Habakkuk
2:3).
Summary
Dan 11:32-35 is the opposite limit of the polarity introduced in Dan 11:31; there will be
the collaborators and there will be the loyalists; i.e., those who are knowledgeable about their
799
Gibson 125rem.1; BDB, 473.
800
IBHS, 657.
801
Ibid.
802
BDB, 729.
803
IBHS, 659.
804
Ibid., 206.
805
See Appointment, command, summons in NIDOTTE.
806
KB1, 558; similarly, BDB, 417; Holladay, 186.
148
God. It would seem that the reader is intended to pick up on a vital point: in the tug of war that
exists between the Kingdom of God and the kingdom of man (the state), there is no room for
neutrality. When a pagan monarch crosses the boundary between the human and the divine (for
example, by trying to eliminate God and then by replacing Him), then, the only option left open
to the loyalists will be to resist; for, in one way or another, Dan 11:32-35 is about resistance to
the overreach of totalitarian regimes.
Dan 11:32-35 answers four questions about the resistance: (1) Who are they? (2) How do
they resist? (3) What happens when they resist? (4) How long must these things go on?
Who are the resistance? Dan 11:32-33 offers two answers here: (1) the resistance are
people who are knowledgeable about their God, and (2) the resistance is made up of the
insightful.
The resisters are people; this is more than a truism, for people basically refers to the
rank and file within the covenant community. The people do not come from any certain class
of covenant community members, such as the clergy or the educators or the wealthy or the well-
connected or the prominent; no, on the contrary, the resistance comes from among common,
unexceptional, normal, everyday people.
The resisters are those who are knowledgeable about their God; this is the primary
prerequisite for joining the resistance: theology; i.e., knowledge of God. These are men and
women, from among the rank and file, who have immersed themselves in Scripture with the net
effect being a grasp of how God works in human history. They know something about what
motivates Him, something about what His goals are, and something about the record of His
interactions within human history. They know something about His Person, something about His
will for mankind, and something about His reactions to human conduct. In other words, the
resistance is populated with theologians, but theologians who come from the rank and file, not
solely the spiritual elite.807
The resisters are the insightful; this is the net effect of being knowledgeable about God.
As Solomon put it in Proverbs 1:7, the fear of Yahweh is the beginning of knowledge (or we
might insert the beginning of insight). Armed with their knowledge of God, the insightful are
skilled at grasping the meanings of worldly situations from Gods perspective; they are adept at
seeing the implications of secular events from Gods perspective. Drawing upon their knowledge
of God, the insightful can make associations, and see causes or connections in the material world
from Gods perspective.808 Again, we should note that the insightful, as just described, do not
come from some elite cadre of believers; rather, the insightful are simply people from every walk
807
We might want to weigh and consider this point. All too often, those who resist the
encroachments of the state into matters of religious liberty do so with a political agenda; in the
United States, this sort of resistance means fighting such infringement from the ranks of the
Republican Party. This, in my opinion, demeans resistance, which should wholly derive from
ones knowledge of God, not knowledge of the Republican Party platform.
808
It seems to me that the need of the hour is for more well thought out and reasoned
analysis of our secular malaise from Gods perspective. It is embarrassing to listen to some
evangelical voices on various media outlets whining and screaming about the demise of family
values or the loss of our freedoms or the distance we have put between ourselves and the founders
of this nation. All of this may be true as far as it goes, but this sort of unintelligent mumbling will
not get the attention of the vast majority of Americans. No, we must begin with our knowledge of
God and then proceed to critique and offer sound biblical alternatives.
149
of life, with every manner of personal giftedness, people of various ages, races, and educational
backgrounds. The insightful emerge from the rank and file.
How do the resisters resist? Again, Dan 11:32-33 offers the answers; there are two of
them: (1) the resistance will stand firm and act, and (2) the resistance will pass along
understanding to many. The resistance refuses compromise, refuses evasions, and refuses
silence.
The resistance doesnt compromise; rather it stands firm; what is more, the resistance
doesnt evade the crisis; rather it acts. It is one thing to remain orthodox in unorthodox or even
heretical times; it is quite another to act on the basis of ones orthodoxy; for the resistance, the
latter is the crucial test.
The resistance resists from the depths of their consciences; they stand firm, which means
that they summon their strength, based upon what they know about their God, so as to maintain
their integrity and remain resolutely loyal to Yahweh; the resistance stands forms as an act of
conscience! We may reasonably infer that the strength that will be summoned will be closely
allied, not to patriotism nor to national self-interest nor to preserving designated values nor to
making their nation what it once was, nor to keeping the lesser of some evil out of power, but
rather to what these kinds of men and women know about their God and the cultural
modifications such knowledge occasions. The upshot is this: the resistance resists based upon
their convictions, those non-negotiable, uncompromising, and invariable revealed values that fill
their consciences and orient them morally; in other words, they resist by standing firm.
Moreover, the resistance resists by going public; they act. As I was at pains to point out
in the exposition section, the inspired writer couples their action to their standing firm. That is,
the public action they take is a logical consequence of the stand they have taken privately: they
will stand firm, and as a result, they will act is how the inspired writer places the matter before
us. Biblical beliefs entail consequences. There are those among the rank and file who are
knowledgeable about their God and who are prepared to act on what they understand about Gods
dealings in human history. A simple intellectual grasp of truth divorced from resolute
engagement shaped by that truth will be a non-starter for the rank and file among the resistance;
on the contrary, the insightful are obligated by the force of the truth that has grasped them about
their God; their consciences are taken captive by their understanding; they can do nothing else but
act.
Finally, the resistance resists by acting in a specific manner. The rank and file are
confronted by a tyrannical government that aims to dissolve, in no uncertain terms, the peoples
religious liberty; the totalitarian state of Antiochus IV Epiphanes takes steps to remove the God
of the resistance from public consciousness (Dan 11:31). What is more, the totalitarian state
aspires to replace the God of the rank and file with a deity of the states own creation; ultimately,
the state and its leader. To this, the resistance must respond.
The response is as stunning as it is unexpected; those who have had their religious
liberties rescinded do not take up arms; they do not protest to the government; they do not seek
legal redress; they do not lobby to pass new laws; rather, they speak by passing along
understanding. What in heavens name do they think they are doing? Just this: the resistance
exposes this totalitarian overkill to the light of the knowledge of God; and thats it, nothing more
and nothing less. The form of the resistance to the states attempt to remove all consciousness of
God will center upon bringing comprehension or insight to bear on the problem posed by the
assault on the faith and religious freedom of the covenant community. They will enlighten any
150
and all who will listen, holding the blasphemous deeds of the state accountable to the interests of
God. The resistance to this intrusion upon religious freedom and worship will be directed to the
public square and will seek to pinpoint truth and lay bare causes. In other words, the resistance
will appeal to transcendent values and relate them to underlying assumptions. In a nutshell, the
resistance resists by passing along understanding. Predictably, and sadly, there will be
repercussions.
What happens to them? This time, Dan 11:33, 35 provide the answers, and again there
are two of them: (1) they are going to suffer, and (2) they are going to profit. Contending for the
faith once and for all delivered to the saints proves to be a double-edged proposition: there are
losses to be sure, but, there are also advancements.
The resistance can count on suffering; they are going to be overpowered (Dan 11:33);
indeed, they are going to be defeated in one sense, at least in the short term. The means of their
downfall runs the gamut from martyrdom to financial loss. By any and all means at the disposal
of the totalitarian regime, the resistance must be stopped. They must sustain failure. Those who
will publically challenge the states endeavor to remove any and all vestiges of God
consciousness among the people can expect serious pushback from the state. Ultimately, this
warfare is and will remain over one basic idea: who or what is the first thing in national life? Is it
God? Or, is it the state? It cant be both!
The collapse in Dan 11 is quite different from the deliverance in Daniel 3 and 6. The
reader is advised to appreciate the truth of both outcomes; there is no contradiction here. Yahweh
may decide to deliver or He may opt for a momentary downfall; these decisions are His alone to
make. The reader will note that benefit emerges in either case.
The resistance, when all is said and done, can count on benefitting from their ordeal (Dan
11:35). The collapse of the resistance has consequences for the resisters. In this regard, we made
the syntactical point that the fall is followed by three infinitives of result. The sense is that the
resisters will fall so as to refine, so as to single out, and so as to show themselves clean. Even in
apparent failure, the resistance is blessed!
There is the blessing of refinement: Yahweh will to it that, in the crucible of persecution
for their public stand in defense of God, these resisters will have their faith strengthened and
developed. Many are they who have stood against reigning social and atheistic norms only to
more fully appreciate, in the cut and thrust of debate, the weaknesses inherit in the anti-God
cause; in other words, their faith is developed.
There is the blessing of calling: Yahweh will see to it that a sense of having been
singled out dawns on the heart of the resister. We have presented arguments above for
questioning the typical rendering in Dan 11:35 of sifting these resisters; there is something
more going on here than sifting out impurities. Indeed, rather than sifting, something is settled
for the resisters, and that something is a sense of having been chosen, of having been singled out
for just such a calling at just such a time. The question of ones purpose in life will be settled
along these lines: unflinching confidence in ones role to defend the sovereignty of God,
unwavering conviction in ones calling to question those who would attempt to remove God
consciousness from public discourse, unsullied assurance about ones function to challenge any
and all attempts to replace God with some popular idol, and untarnished resolve in fulfilling ones
purpose to make the case for God in the public square.
151
Then, there is the blessing of clarity: Yahweh will see to that on the far side of the
resistance to totalitarian bullying there arises in the life of the resister public moral clarity. The
totalitarians will watch as men and woman wholly sold out to the interests of God actually
demonstrate conduct consistent with moral purity, actually exhibit the determination to stay the
course. The net effect is that the resistance will give clear evidence of their ethical clarity in an
obvious, transparent fashion. The point here is not only that these who are knowledgeable about
their God will be morally clean, they will bring their clarity of ethical vision to bear on the
atheistic shenanigans of leaders like Antiochus IV Epiphanes.
How long will all of this go on? Dan 11:35 provides an answer of sorts: first, these
events will occur until an end time. We take this to mean a period of time (of unspecified
duration) during which events occur, and no further. The net effect is: how long does this go on?
We really dont know! In a nutshell, end time denotes a definite period of time distinguished
by intense persecution leveled at those who are knowledgeable about their God; the saving grace
is that this end time is not infinite; rather, it will be terminated. How do we know that? The next
clause tells us that there is an appointed time for all of this: essentially, appointed time
amounts to a determined time for some event to occur, a more or less fixed point in time during
which events happen. Furthermore, there is evidence in the use of appointed time in the
Hebrew Bible that Yahweh is fully capable of doing the determining.
There is one final point to make: in the exposition of Dan 11:29-35; we have consistently
pointed to the efforts of Antiochus IV Epiphanes to erase Judaism from Palestine/Jerusalem and
the set up a religion that will support the Antiochian political agenda. Fair enough, but we affirm
that these kinds of activities did not end with Antiochus IV Epiphanes. Rather, his anti-God
campaign is programmatic for leaders who will follow him. There are reasons for this
conclusion.
The general nature of the themes in Dan 11:29-35 bear out this proposal. For example,
conflict with the members of the holy covenant (Dan 11:30a) will not be unique to the second
century BC. Furthermore, the self-evident apostasy that Dan 11:30b, 32a present will be, and is,
a regrettably sad reality in the life of the covenant people. Beyond that, there is the anti-God
campaign waged by the state of Antiochus IV Epiphanes (Dan 11:31), a campaign that operates to
this day. In addition, there are the faithful resisters who manage to stand against this
blasphemous tyranny (Dan 11:32b-32a); they did not vanish in the second century BC.
Moreover, that these faithful are persecuted in a variety of ways, everything from death to
financial ruin (Dan 11:33b), is once more a sad reality at this very hour. Finally, there is the
mention of an end time and an appointed time; these references seem to point us beyond the
second century BC to an indefinite period of time in the future.
We conclude that the references to Antiochus IV Epiphanes are both true to the history of
his time and prototypical for subsequent history. The covenant people of God will have to face
just this sort of tyrannical, totalitarian government throughout its sojourn on earth.
Political successes (Dan 11:36-39)
11:36a1 Then, the king will do exactly

as he pleases,
11:36a2 that is, he will lift himself up
proudly and
152
magnify himself,
11:36a3 above every god,
11:36a4 even against the supreme God,
11:36a5 he will utter dreadful things;
11:36b1 so, he will enjoy success,
11:36b until (Gods) wrath is brought to
2
completion,
11:36b3 for, that which is determined will be
carried out.
11:37a1 Even for the gods of his
ancestors,
11:37a2 he will remain heedless,
11:37a3 and the darling of woman
(Tammuz-Adonis),
11:37a4 as well as any other god,
11:37a5 he will remain heedless;
11:37b1 for over against all, he
will magnify himself.
11:38a1 However, a fortress-god,

2
11:38a in their place (any other god),
11:38a3 he will honor;
11:38b1 indeed, a god
whom his fathers did not know,
11:38b2 he will honor with gold and
silver,
11:38b3 precious stones and
treasures.
11:39a1 Then, he will take
action against strong
fortresses,
11:39a2 supported by a foreign god,
3
11:39a those whom he (the king) acknowledges,
11:39a4 he will heap honor upon;
11:39b1 that is, he will make them
masters over many,
11:39b2 furthermore, land he
shall apportion for a price.
Dan 11:36-39 is as much a portrait of an egotistical political-military narcissist as it is the

history of some of his deeds. The passage drips with narcissistic and self-centered hubris. The
man does as he pleases (Dan 11:36a1); he even goes out of his way to magnify himself above the
gods (Dan 11:36a2); indeed, this man is so anti-God that he magnifies himself above the Supreme
God, Yahweh (Dan 11:36a4). This personal self-adoration spills over into the administration of
his empire: he will enjoy success (Dan 11:36b1); he will ignore the tried and true ways of his
ancestral past (Dan 11:37). On the other hand, consistency is not a major concern for this leader,
for he actually nominates a fortress-god as his patron deity (Dan 11:38). Administratively, all
153
seems to work out well for this narcissist (Dan 11:39a1-2), and by spreading the favors around, he
remains in power for the time being (Dan 11:39a3-b2). To reiterate: Dan 11:36-39 is as much a
character sketch as it is historiography.
It is not without reason that we lift out the character sketch that seems to hold together
Dan 11:36-39. For, it is not at all clear that all of the events depicted in Dan 11:36-39 apply to
Antiochus IV Epiphanes. For example, it is not at all clear just what a god the fortresses in Dan
11:38 refers to; this uncertainty obviously makes relating it to Antiochus IV Epiphanes
problematic. Similarly, there is a problem with Dan 11:37, for Antiochus attitude toward
traditional religion has been much debated.809 Accordingly, owing to the uncertainty, the
assertion that this king will remain heedless of the gods of his ancestors is problematic. What all
of this implies is that Dan 11:36-39, while applying to Antiochus IV Epiphanes at some points,
does not end with him; rather, Dan 11:36-39 broadens out our perspective so that we think of
more than one era of history. Joyce Baldwin writes in this regard, it will be seen that the writer
is never speaking only about one era of history, even though the prediction was to be applied to
Antiochus as the first of many oppressors (emphasis mine).810
Finally, some readers may have footnotes in their English Bibles that reference a new
king being introduced at Dan 11:36; this new personage evidently reflects the problematic matters
mentioned above. The rationale is: if Dan 11:36-39 cannot be applied with certainty to Antiochus
IV Epiphanes, it must refer to another king of some sort. Interestingly, many see a reference to
Antichrist in Dan 11:36-39. This strikes me as being a bit fanciful; there are reasons for
skepticism.
To begin with, there is nothing in the context of Dan 11:36-39 that prepares us for the
introduction of a malevolent, spiritual being such as Antichrist. From Dan 11:2-35, the writer has
been toggling back and forth between Syrian and Egyptian political-military leaders; the writer
has been alluding to identifiable historical events linked to these leaders; there is nothing in the
immediate context that even suggests malevolent, spiritual beings, such as Antichrist.
Moreover, the idea of the Antichrist () in the New Testament has

elements that are, once more, totally foreign to the context of Dan 11:36-39. For example, the
prefix () may mean either against or in place of Christ. The context of Dan 11:36-39,
i.e., Dan 11:2-35, is absolutely mute on the subject of the Messiah.
Beyond that, as used in the New Testament (the five uses of are in the
epistles of John), the Antichrist figure is a deceiver who arises from within the Christian
community (1 John 2:18-19). Again, the context of Dan 11:36-39 betrays no connections to a
future Christian community.
Finally, there are logical and methodological considerations. That is, we have noted that
the text of Dan 11:36-39 has references that are difficult to apply to Antiochus IV Epiphanes; if
the text is uncertain on this point, perhaps we should avoid the kind of a priori certitude that
permits the insertion, for no contextual warrant, of an Antichrist figure. As Joyce Baldwin notes,
it might be methodologically sound to avoid a term that appears first in the Epistles of John.811
809
810
Baldwin, 201.
811
Ibid., 199.
154
Dan 11:36a has a single theme: the uncompromising anti-God policy of the human
leader in question; Dan 11:36a says, Then, the king will do exactly as he pleases, that is, he will
lift himself up proudly and magnify himself, above every god, even against the supreme God.
Then, the king will do (Dan 11:36a1) is written as a waw consecutive perfect; this
observation is important. That is, the waw consecutive perfect (then the king will do) follows
the imperfect aspect verb in Dan 11:35 (some among the insightful will fall). This means that
then the king will do is logically if not also temporally consequent to some among the
insightful will fall. The logical connection between Dan 11:35 and 11:36 is this: some among
the insightful will fall, then, as a result the king will do.812 The import of this observation is
obvious: the writer is continuing to present the reader with the career of Antiochus IV Epiphanes,
not an Antichrist figure. Indeed, the writer tells us that he is describing a king, just as he has
been throughout Daniel 11, and these kings have been historical personages.
Exactly as he pleases () is a prepositional phrase. This collocation

(verb/ + the prepositional phrase, ) appears three times in Daniel, each time in
reference to some powerful political military power-player (Dan 8:4 [Cyrus]; 11:3 [Alexander the
Great]), 36 [Antiochus IV Epiphanes]). Again, references to an Antichrist figure would seem to
be ruled out on contextual grounds.
Pleases () is a noun that comes from a semantic field of terms for what is
pleasing.813 Generally speaking, denotes human will, desire, pleasure, and delight. As
noted in Dan 11:3, there may be a sense of arbitrariness in conduct implied in ; the term
may describe one who acts on impulse. Bevan notes that Antiochus IV Epiphanes was man who
engaged in the vehement following of his caprices.814 It strains the imagination to understand
an Antichrist figure as quirky.
Dan 11:36a2 tells us what form the pleasure of this king takes: that is, he will lift himself
up proudly and magnify himself. There is a syntactical point to consider, that is, the relationship
of this line to the previous one. In this case, we have the simple waw prefixed to an imperfect
aspect verb. This construction may, for contextual reasons more than anything else, signal an
explanation of the preceding line.815 The upshot is this: this king does exactly as he pleases, that
is, he will lift himself.
The combination will lift himself up proudly and magnify himself appears only
here in the Hebrew Bible. However, when we consider each verb individually, we find that lift
up proudly () appears six times in Daniel (Dan 8:112; 11:122; 11:36; 12:7) and magnify
himself () appears nine times in Daniel (Dan 1:5; 8:4, 8, 9, 10, 11, 25; 11:36, 37). Both
verbs are used individually to refer to Antiochus IV Epiphanes (Dan 8:11 []; Dan 8:9-11
[]). It seems, based upon these back references, that the use of these verbs to denote the
self-promoting hubris of Antiochus IV Epiphanes is patently obvious.
Lift up () is a verb from a semantic field of terms for pride.816 The verb is
written in the Hithpolel stem, which tells us that the action of the verb is self-referential; that is,
the actor Antiochus IV Epiphanes transforms himself into the effected state signaled by lift
812
See IBHS, 526.
813
See Pleasing in NIDOTTE; see Dan 11:3, above page 61 for the term.
814
815
See Gibson 85 b.
816
See pride in NIDOTTE.
155
up.817 In the Hithpolel stem, the verb () may be translated to lift oneself up
proudly.818 Holladay gives us the penetrating translation, assume proud superiority.819
Clearly, the state into which this tyrant will transform himself will be arrogance and haughtiness;
he will affect an imperious and disdainful manner.
Magnify himself () is a verb from a semantic field of terms for great.820 The
verb is written in the Hithpael stem, which is also a self-referential stem. As with the previous
verb, so here, Antiochus IV Epiphanes transforms himself into a state of greatness.821 In this
case, the verb () is followed by a prepositional phrase, and the collocation means to
boast/brag against822 every god. It is possible that the combination of the this verb ()
plus the preposition () may be rendered to display more strength than every god.823 BDB
is close to this nuance, translating the verb and preposition with to magnify oneself against.824
Taken together, these two action words signify monumental egotism; but, one final
observation may be useful. That is, we may read these two verbs in a kind of cause-effect
manner. Thus, this human political-military leader assumed proud superiority, and then
proceeded to display more strength than every god. By modern standards, this man was an out
and out atheist, and he will act exactly as some atheists are prone to act: substitute themselves for
God.825
817
IBHS, 429.
818
KB2, 1205.
819
Holladay, 335.
820
See Great in NIDOTTE.
821
IBHS, 429.
822
KB1, 179.
823
CDCH, 62.
824
BDB, 1431.
825
If our reading of Daniel 11:21ff is correct, that is that Antiochus IV Epiphanes is a
prototype of the kind of leaders to occupy positions of power well after the second century BC,
then the reader is alerted to the likelihood of atheistic administrators in human governance.
Speaking for myself, I personally view the ubiquitous atheism that blankets the planet and this
nation as the number one issue facing the evangelical church; after cultural atheism, which is a
given, most everything else is ancillary.
In terms of the United States, many of those who lead us as well as a fair number of the
citizenry are locked into materialistic atheism; this is the idea that the external world, the real
world, is all we have; God is excluded because our physical environment is the only setting
possible. What is more, many among us are locked into rationalistic atheism; this is the notion
that human reason alone is sufficient to create values and navigate this worlds challenges.
Between the two, God is excluded and man has effectively taken His place, per Antiochus IV
Epiphanes.
It comes as no surprise that atheism, once frowned upon, has come out into the open; it is
a more or less a universal fact of life. Indeed, as things now stand, the one who believes in God
is frowned upon, so ubiquitous has our cultural atheism become.
Finally, like our friend in Daniel 11, Antiochus IV Epiphanes, atheists are hell-bent on
stamping out any and all vestiges of God consciousness. In other words, todays atheism is
positively militant; men today affirm that only when humanity rids itself of God and God-talk,
only then will society begin to live up to its full potential. Just out of curiosity, look around you
sometime; is what you see, what you read about, what you learn through the media, is that our
full potential?
156
Finally, this all-too-human political-military leader even against the Supreme God will
utter dreadful things (Dan 11:36a4). Most of the English versions invert the sentence and
translate he will utter dreadful things against the Supreme God or words to that effect. While
that is perfectly good English, the Hebrew front loads the reference to God and thus emphasizes
the affront to God.
The Supreme God ( ) is literally the God of gods. The construction

is a genitive relationship; the syntax of the genitive construction God of gods underlines a
superlative nuance. That is, Hebrew can designate the superiority of an entity by placing the
entity in the construct before the plural of the same word.826 The nuance becomes: the very great
God or perhaps God (par excellence).827 Better yet, Kohler-Baumgartner gloss the Supreme
God.828 The reader should keep in mind that the genitive does not imply that gods exist; rather
the sole point is the supremacy of Yahweh. Finally, this phrase ( /Supreme
God) appears several times in the Dead Sea Scrolls in reference to the God of Israel.829
He will utter dreadful things ( ) encapsulates the frontal
assault on God. Dreadful things () is written as a Niphal participle. The participial form
of the Niphal signals that the verb has an adjectival function; in other words, that which is uttered
is described in the adjectival state articulated by /dreadful.830
Dreadful () in the Niphal stem means (1) to be too difficult, (2) to be unusual,
wonderful, and (3) miraculous acts (of Yahweh).831 BDB offers the following breakdown of the
Niphal stem: (1) to be beyond ones power, to be too difficult to do, (2) to be difficult to
understand, (3) to be extraordinary, wonderful, and (4) wonderful acts (of Yahweh).832 As the
reader may observe, these various shades of meaning are difficult to plug into Dan 11:36. One
might offer unusual things and translate he will utter unusual things. Beyond that, the other
nuances simply do not fit in Dan 11:36, especially the overwhelming number of times that the
participial form of is used of the wonderful acts (of Yahweh).
Based upon the use of the Niphal of in Dan 8:24, Kohler-Baumgartner render
the form in Dan 11:36 with amazing, dreadful, fearful.833 The Guide follows this suggestion,
since it seems to fit the context, but a further point should be kept in mind by the reader.
The reader will no doubt be struck by the fact that the writer of Dan 11:36 uses a form,
the Niphal of , that is used predominately of the wonderful acts of Yahweh.834 One
For those who are interested, I can recommend two absolutely magnificent books on this
topic, that is, modern atheism. The first is the easier of the two to read; it is Atheism and
Alienation by Patrick Masterson (University of Notre Dame Press, 1971); the second is a difficult
book to read owing to the massively detailed analysis of atheism; but this work repays close
reading; it is God in Exile: Modern Atheism by Cornelio Fabro (Newman Press, 1968).
826
GKC 133 i.
827
J-M 141 l-n.
828
KB1, 49.
829
See 1QM 14:16; 1QM 18:6; 4Q403f1i1:34; 4Q403f1ii:26; 4Q405f4-5:2; 4Q491f8-
10:13; 4Q510f1:2.
830
IBHS, 385.
831
KB2, 927.
832
BDB, 810.
833
KB2, 927.
157
wonders if this might not be intentional. That is, the reader might suspect that the writer
intentionally transfers a term highly reminiscent of Yahweh to a man who sought to supplant
Him. Is this not irony? Holy sarcasm? J. Conrad supports the essential point, noting that the use
of the Niphal of in Dan 11:36 means that Antiochus IV Epiphanes exalts himself above
all gods and even speaks against the most high God, i.e., the God of Israel. In
other words, he makes himself the only god and believes that he personally has unlimited
possibilities at his disposal.835
When all is said and done, Dan 11:36a is about a political-military leader who blurs the
boundaries between the human and the divine (that) traps the powerful person in the myth of his
own power.836 The idolatry of power morphs into self-divination; extreme egotism and political
power-drunkenness are the sources of the creation of this particular god, Antiochus IV Epiphanes.
Indeed, the name he chose to be known by Antiochus Epiphanes is a shortened form of Theos
Epiphanes, God Manifest.837
Dan 11:36b is the counter-point to the anti-God, self-divinizing fantasy of Antiochus IV
Epiphanes; Dan 11:36b adds an ominous bit of reality to the pretensions of this political-military
hack: so, he will enjoy success, until (Gods) wrath is brought to completion, for, that which is
determined will be carried out. Here again, we are in the world of the visible and invisible; the
successes, such as they are, enjoyed by this renegade god will be carried out under the scared
canopy of Yahwehs will, His wrath in this case. As we have seen before in Daniel, God is
sovereign over the national and international political goings-on of governance, appearances to
the contrary. Human governance serves at the pleasure of Yahweh, a power far beyond it and
well above it; few are they who realize this!
So, he will enjoy success () is a Hiphil, waw consecutive perfect.

These two points are useful. First, the waw consecutive perfect follows the imperfect aspect verb
in the preceding line he will utter. Now, when the waw consecutive perfect follows an
imperfect aspect verb, the relational syntax signals that he will enjoy success is logically and
probably temporally consequent to he will utter.838 The sense of the collocation is this: he will
utter dreadful things, and as a result, he will enjoy success. In other words, his successes flow
from his anti-God, self-divinizing, fantasy. For a time, evidently, people actually buy this!
Second, the Hiphil stem is causative and probably extends to causing an event,839 this
political power-players success in this case. More specifically, the Hiphil is an example of the
internal Hiphil where the subject the political power-player works in connection with himself
834
Roughly forty times; see the article in BDB, 810.
835
J. Conrad, , in TDOT, vol. XI, 542.
836
Moshe Halbertal and Avishai Margalit, Idolatry, translated by Naomi Goldblum
(Cambridge: Harvard University Press, 1992), 221.
837
Bevan, CAH, vol. VIII, 499; this point should be carefully noted by the reader, for
Antiochus IV Epiphanes has had many successors. To be sure, most current political-military
leaders are not quite so obvious in promoting their self-divination. But, as one observes how the
citizenry reacts to them, one gets the distinct impression that, de facto, these men/women are
treated as if they were God. Their every word is parsed and scrutinized as if God were speaking;
their every move, every decision is poured over as if God were acting; in times of crisis, it is to
these power-politicians that citizens turn as if, like God, they can avert the crisis. One gets the
distinct impression that those at the top of the political totem realize every bit of this devotion!
838
IBHS, 526.
839
Ibid., 433.
158
as the causer of the action.840 Literally, he will cause himself to be successful. The point of the
Hiphil seems to underscore the complete independence of the politician as far as Divine help
goes. In other words, having removed God from the scene and substituted himself, he will
succeed at it! He will fashion success on his own terms; he is determined, self-willed, resolute,
untiring, indomitable and unencumbered by anything divine; characteristics many would applaud
in a modern leader.841
Enjoy success () in the Hiphil stem means simply to be successful.842 The

manner in which the leader in this context succeeds is not really specified; but, we may surmise
that Antiochus IV Epiphanes anti-God regime will spill over into political-military successes.
What this is telling us is that there are times when the wicked do prosper, for a season and for a
reason!
Until Gods wrath is brought to completion ( ) begins the reality

check for this self-deified demi-god. The invisible, divine boundary is communicated in the form
of a prepositional phrase.
The syntax of the prepositional phrase focuses on the temporal function of the
preposition (/until). In this case, indicates a point in time up to which events occur.843
The preposition designates a time limit, as far as, up to, or while.844 The net effect is this: the
triumph, the flourishing of this politically powerful leader transpires during the time up to which
or while wrath is completed. To put the same thing another way: his success, political and
otherwise, is the wrath! There is precedent for this.
As in Isaiah 10:5, where Assyria is the instrument of the of God, so here,

Antiochus IV Epiphanes is the instrument of the wrath of God. At the same time, as noted above
in Dan 11:35, this wrath has the benefit of refining the true people of God, of forcing His people
to declare which side they are really on.
This last point is driven home by the use of the verbal form of (become
enraged) in Dan 11:30. In this passage, Antiochus IV Epiphanes vents his wrath () upon
the members of the holy covenant, eventually sifting out those who are willing to forsake the holy
covenant and join his political-military regime. The point is this: as Daniel 11:33-35 makes
abundantly clear, the innocent the insightful among the people will also be caught up in this
840
Ibid., 440.
841
In this hour in the United States, the idea is commonplace that any religious devotion
is disqualifying from almost any direct political involvement, as well as from commenting on
public affairs. We seem to live by the creed that faith is destructive and alienating; that faith is
dangerous in that it somehow manages to separate the believer from reality. This philosophy has
ancient roots; one student of human history wrote, The criticism of religion ends with the
teaching that man is the Supreme Being for man. This same philosopher wrote, teasing out the
alienation theme, that religion is the self-consciousness and self-feeling of a man who has either
not yet found himself or has already lost himself again. The upshot is this: faith disqualifies
from the public domain, for faith in God is the real origin of all the ills that have besotted
mankind throughout his journey on this earth. Now, the man who wrote all of this was Karl
Marx, the founding father of socialism.
842
KB2, 1026.
843
See Van der Merwe, 291; IBHS, 215 (up to a limit); Williams 311.
844
Gibson 118R.1; for while, see BDB, 724.
159
wrath; however, their part is to bring comprehension into what God is doing even if they perish or
are imprisoned or suffer economic deprivation in the process. The net effect is this: in Dan 11:30,
35-36, divine wrath is the opportunity to make a choice either for or against God.
Wrath () is from a semantic field of terms for anger, divine anger in this case.845
Kohler-Baumgartner render in Dan 11:36 with cursed by an indignant God.846 B.
Wiklander discusses the basic meaning of , which amounts to the following: if we assume
that the basic meaning is threaten or injure, the sense can be expressed more precisely through
words (curse), actions (punish, condemn), or the implicit emotional state (be angry). 847
Is brought to completion () is written in the perfect aspect. The perfect aspect

of the verb probably communicates a resultative nuance, affirming the successful completion of
the /wrath/curse in Daniel 11:36b2.848 Whatever else Dan 11:36b2 is intended to tell the
reader, this much seems obvious: the /wrath will be drained and consumed to the dregs; it
will be brought to completion. At the same time, there is a redemptive feature in this: the wrath
of God that engulfs people, including the people of the holy covenant, does come to an end; it is
not infinite, unpredictable and ongoing.
Brought to completion () denotes to bring a process (emphasis mine) to

completion.849 In this case, the process the wrath () will be brought to its finishing
point. Kohler-Baumgartner translate will to come to an end in Daniel 11:36.850 BDB
notes that is used here of the wrath of God that will be accomplished and/or
fulfilled.851 God will be God whatever pretensions men may adopt.852 This last point is the
gist of the next line.
Dan 11:36b3 says, for, that which is determined will be carried out (
). The syntactical thrust of Dan 11:36b3 is as follows: for openers, the
subordinating conjunction (/for) may indicate a fairly wide range of connections between
clauses. Pride of place goes to a causal nuance.853 Even here, the causal nuance is open to
shades of meaning, including justification, or even explanation.854 The line between casual and
explanatory is a fine one. In this case, the explanatory nuance seems to do justice to the sentence,
teasing out the particulars that establish the preceding line;855 the sense of the lines becomes: He
will be successful; while (he/Antiochus IV Epiphanes) brings the divine wrath to completion;
since it is the case that () a determined end will be carried out.
That which is determined () is written in the Niphal stem of the verb.

This fact yields a key piece of information; that is, the Niphal stem of a verb signals that the
verbal root (determined) is a state of affairs, a condition, that is the result of the activity of an
845
See Anger, rage, wrath in NIDOTTE.
846
KB1, 277.
847
B. Wiklander, , in TDOT, vol. IV, 107.
848
Comrie, 20.
849
William R. Domeris and Cornelius Van Dam, , in NIDOTTE.
850
KB1, 476.
851
BDB, 477.
852
Baldwin, 197.
853
Williams 444.
854
Gibson 125R2.
855
BDB, 473.
160
agent, explicit or implicit. The reader easily intuits that Yahweh is the implicit agent behind that
which is determined.
Determined () is from a semantic field of terms for decree or decision.856 As

noted above, the verb is written as a Niphal participle, indicating a state of affairs brought about
implicitly by Yahweh.
The ancient Near Eastern cognates to help shed some light on the basic idea in the
term. The Akkadian cognate is especially interesting; this term has a variety of meanings,
including (1) to cut down, to cut off, (2) to set, to determine, (3) to cut in deeply, to dig a furrow,
(4) to make clear, to clarify, (5) to become ready, treat, consider, and (6) to deduct, to
correspond.857 As the reader can see, is closely associated with that which is cut in one
way or another. It would seem, based upon this data, that is used in Dan 11:36 in a
figurative manner, denoting that some things are pre-cut by Yahweh, i.e., they are determined
well in advance of the time when they are to take place.858 Accordingly, Kohler-Baumgartner
translate in Dan 11:36 as what is determined, a determined end.859 BDB is a bit more
specific, translating here with that which is strictly determined.860
All of this brings up the vexing question of determinism, the idea that events in general
and human actions in particular are ultimately determined by causes external to the human will;
in other words, human beings, for all intents and purposes, have no free will.
We may say with a high degree of certainty that universal determinism has not been
demonstrated, scientifically or even philosophically. E.S. Brightman wrote long ago that
Science is a long way from possessing sufficient knowledge of mechanical laws to be able to
predict tomorrows weather, much less tomorrows behavior of human beings. The belief that
mechanical laws are true of everything and will explain everything is not yet substantiated by
knowledge; it is an article of faith and hope.861 More recently, C.S. Lewis wrote about this
matter in an article on historicism. Now, historicism is the doctrine that man can, by the use
of their natural powers, discover an inner meaning in the historical process.862 As far as
determinism goes, historicism means that events fall out as they do because of some ultimate,
transcendent necessity in the ground of things,863 i.e., determinism as defined in the first
sentence in this paragraph. Lewis judgment this: Historicism is an illusion and historicists are,
at the very best, wasting their time.864 Lewis seems to concur with Brightmans conclusion, just
in less elegant language.
If the above paragraph is accurate, then the question of determinism collapses under the
weight of human ignorance; we simply go beyond the fund of available evidence, if not the
856
See Decree, decision in NIDOTTE.
857
D.N. Freedman and J.R. Lundbom, , in TDOT, vol. V, 216.
858
Ibid., 220.
859
KB1, 356; similarly, CDCH, 133; Holladay, 117.
860
BDB, 358.
861
Edgar S. Brightman, An Introduction to Philosophy (New York: Henry Holt, 1925),
260.
862
C.S. Lewis, The Collected Works of C.S. Lewis (New York: Inspirational Press, 1996),
243.
863
Ibid.
864
Ibid., 244.
161
capabilities of human intellect, if we posit a deterministic necessity in the ground of all things.
Now, if this is the case, then just what is Dan 11:36 telling us?
Whether we are looking into Yahwehs determined destruction of Assyria (Isaiah 10:22),
or His destruction of Jerusalem (Isaiah 28:22), or the determined desolations that are to come in
human history (Dan 9:26), to say that these particular events are determined by Yahweh is to say
little more than they are irrevocable. When the writer says in Dan 11:36b that that which is
determined will be carried out, he is saying that the period of wrath is irreversible and
unalterable. This period is determined in the sense that it is binding and final.865
Summary
Lets briefly summarize the key elements of Dan 11:36. The main point of the verse is
the self-deifying pretentiousness of the political-military leader in question, Antiochus IV
Epiphanes (Dan 11:36a). However, equally prominent is the divine hedge that barricades him
(Dan 11:36b): in all of his pretentious self-aggrandizement, he is, unwittingly, fleshing out the
will of God.
Dan 11:36a opens by underlining the anti-God policy of the politician who figures in the
verse, Antiochus IV Epiphanes. That Antiochus IV Epiphanes is the principle actor in Dan 11:36
is warranted by the waw consecutive perfect that binds Dan 11:36 to Dan 11:35 (Dan 11:29-35
does clearly reference Antiochus IV Epiphanes). The waw consecutive perfect (Then, the king
will do exactly as he pleases) signals that actions, events, or states are to be attached to what
precedes, in a more or less close relation (emphasis mine), as its temporal or logical
consequence.866 The connectivity between Dan 11:35 and 11:36 refutes the suggestion of some
that the principle actor in Dan 11:36-39 is unknown, leading to speculation that Dan 11:36
introduces the figure of the Antichrist.867
That Dan 11:36-39 contains references that are impossible to relate to Antiochus IV
Epiphanes is beyond dispute.868 But, as we have argued, Dan 11:36-39, while applying to
Antiochus IV Epiphanes at some points, does not end with him; rather, Dan 11:36-39 broadens
out our perspective so that we forewarned of the kind of leaders the people of God can expect in
more than one era of human history. This telescoping of history explains the apparent anomalies
vis--vis Antiochus IV Epiphanes without having to introduce Antichrist, an introduction that is
completely foreign to the context.869 In other words, Dan 11:36-39 is prototypical, describing,
with allusions to the person and reign of Antiochus IV Epiphanes, the character, the persecution,
and the anti-God policies of Antiochus IV Epiphanes and his many imitators.870
865
Not to belabor the point, but the fact that Yahweh might decide to determine what will
be carried out n Dan 11:36, in a particular instance, in no way permits drawing a much broader
and more general conclusion to the effect that all reality is determined. This is to commit the
logical fallacy of hasty generalization. Even further, to lock onto this particular instance of
determining an outcome without giving weight to counter instances (instances in which free will
plays a decisive role) is to commit the logical fallacy of unrepresentative generalization. Either
way, such a leap from the particular to the universal is irrational.
866
GKC 112 a.
867
In fairness, Antichrist is not the only figure offered by interpreters; among proposals
are: Constantine the Great, the Roman Empire, the little horn of Daniel 7 (an apostate from
Christianity!), the Pope of Rome and the papal system, and Herod the Great; see Young, 246-47.
868
See the notes above on page 151.
869
On the contextual irrelevance of Antichrist, see the notes on pages 151-52.
870
See Joyce Baldwins excellent discussion on pages 198-201 of her commentary.
162
With all of that, the kind of leader that Antiochus IV Epiphanes foreshadows is
characterized by hubris, an arrogance that is vehemently anti-God. This is the point of Dan
11:36a1-5. The reader is encouraged to reflect on this variety of policy: the kind of leader that
Antiochus IV Epiphanes prefigures is the kind of man who, for all intents and purposes, takes the
place of God in his nation. In other words, Daniel envisages eras in history when leaders will
effectively govern as if man were the Supreme Being for man. And, the consequence? Leaders
will spur citizens into thinking that man can find a basis within himself (emphasis mine) for the
rationality of his own action; and see the telos and perfection of man, the reconciliation of his
conflicts, the happy issue of his impulses and desires, precisely in this conformity of mans action
with the norms of (his) reason.871 Man is left alone under the tutelage of this kind of leader; the
transcendent God is effectively expelled from human consciousness.
However, God is not elbowed out of His universe quite so easily; for Dan 11:36b1-3 is the
converse of mans pretentiousness. This kind of political leader is hedged about by the sovereign
power of Yahweh. Such leaders will succeed (Dan 11:36b1) until such time as Gods will,
worked out by their own arrogant hands, is completed. Some things are determined (Dan
11:36b3), pre-cut as it were, and Gods will cannot be thwarted even by extraordinarily
powerful political-military leaders.
Dan 11:37 basically teases out some details regarding this leaders anti-God policy, a
policy that culminates in the politician usurping the place of deities in general (Dan 11:37b1). As
a syntactical matter, Dan 11:37 is related to Dan 11:36a so as to tack on additional background
information concerning this leader.872 As the reader will note, the background information delves
more deeply into this mans atheism; it seems clear that the author intends that the reader
understands the player here to be Antiochus IV Epiphanes, or someone very much like him.
Even for the gods of his ancestors, he will remain heedless (

) exposes this leaders atheistic attitude. The operative
language here is remain heedless ( ); literally: he will not pay attention to,
consider.873 BDB more or less follows suit, translating as he will not observe,
consider (with attention).874 H.H. Schmidt seems to suggest that means to recognize
in Dan 11:37.875 Pter-Contesse and Ellington read in this verse in the sense of
intentional neglect.876
The gods of his ancestors ( ) obviously references this leaders

traditional deities. Now, if the leader in Dan 11:37 is Antiochus IV Epiphanes, then, the
reference to the gods of his fathers is probably a reference to the Seleucid god, Apollo. As we
have noted previously, in reference to Antiochus IV Epiphanes, the evidence of coins minted
during his reign indicates that he himself was particularly disposed to the worship of the ancient
god Olympian Zeus, whom he set up in place of the god Apollo, the traditional protector of the
871
Fabro, 594.
872
For the circumstantial clause, see Gibson 135, 137; IBHS, 651.
873
KB1, 122.
874
BDB, 106.
875
H.H. Schmidt, , in TLOT I, 231.
876
163
Seleucid dynasty. Indeed, the coinage of his reign indicates a transition from coins with Apollo
to coins with Zeus.877
With all of this, some commentators are not convinced that Dan 11:37 applies to
Antiochus IV Epiphanes. John Collins has the most persuasive argument against the Antiochian
reference in Dan 11:37, arguing essentially that the coinage does not necessarily support the
Antiochian connection. What is more, Collins affirms that there is no evidence, on the coinage,
that impressions of Zeus Olympius were intended to represent Antiochus IV Epiphanes.878
Young simply affirms that the language of the text cannot be made to apply to Antiochus IV
Epiphanes without much detailed support for the claim.879 Hartman and Di Lella admit that it is
not certain just how Antiochus IV Epiphanes was neglectful of his ancestral deities, but they
appear to give some credence to the coinage of the era.880
So, where does all of this leave us? We may infer, cautiously, that there may be some
evidence (the coinage) to the effect that Antiochus IV Epiphanes substituted the ancestral god,
Apollo, for the Hellenic god, Olympian Zeus. At the same time, corroborating historical evidence
relating to Antiochus IV Epiphanes relationship to his gods is hard to come by. Baldwin writes,
In short, while it is true that Antiochus IV Epiphanes fulfills in a general way the description
given in these verses, there are discrepancies when it comes to detail regarding his religious
practice.881 Accordingly, if the allusion to Antiochus IV Epiphanes is vague, i.e., possible but
indefinite, then we may infer that the sketchiness is intentional; the angelic prophet is placing
before the reader the kind of leader who will stop at nothing, including neglecting his own
religious traditions, to achieve his ends. To be clear, whether or not Dan 11:37 refers to
Antiochus IV Epiphanes does not seem to be as important to the author of the verse as the sketch
of this leaders character as a virulent opponent to any god but himself.
The portrait of this leaders fierce atheism is continued: toward the darling of woman, as
well as any other god, he will remain heedless (Dan 11:37a5). The reader should note that will
remain heedless in this line (Dan 11:37a5) is precisely the terminology we have in the previous
line (Dan 11:37a2); the repetition is emphatic. The character sketch continues; this is the kind of
leader that brooks no competition to his self-perceived, semi-divine status.
The darling of woman ( ) is taken to be a reference to a male

deity,
Tammuz.882 Tammuz was the husband of Ishtar in the Babylonian pantheon, and he was the god
of vegetation. He dies every year and his mate, Ishtar, descends into Hell to retrieve him. His
death was mourned annually. With all of that, this leader shows contempt for him.
For, over against all, he will magnify himself ( )

spells out and underscores this leaders self-divination, his hubris and self-inflated vanity. The
angelic prophet has told us that this kind of leader will pay no heed to his own religious traditions
(Dan 11:37a); now the angelic speaker tells us why.
877
Baldwin, 198.
878
879
Young, 249.
880
Hartman and Di Lella, 301-02.
881
Baldwin, 198.
882
The lexicons are agreed on this point: KB1, 325; BDB, 326; and Holladay, 108.
164
Dan 11:37b1 opens with the causal conjunction, . Having pointed out twice that this
political-military leader has no intention of paying heed to religious tradition, the angelic speaker
now proceeds to tell us why this is the case.883
Over against all () is a front-loaded prepositional phrase. The

prepositional phrase employs in an oppositional sense, over against.884 Reading deities
for all, this kind of leader is positively militant against God and any and all God talk.
Evidently, this kind of leader will spare no effort to eliminate the influence of God and religion in
his regime.885 In both character and policy, this kind of leader is anti-God.
What is more, this phrase is front-loaded in the sentence, implying that over against all
is receiving a certain amount of emphasis or focus in the sentence.886 This kind of political-
military leader intends to brook no competitors!
He will magnify himself ( [Hithpael, imperfect, 3rd, s]) is a verbal form

that appears for the second time in two verses (Dan 11:36-37). The repetition of this verbal form
is surely intended to underline the character of this kind of leader: he will be driven by self-
aggrandizement. Furthermore, the Hithpael stem is an example of the estimative-declarative
Hithpael. That is, the subject of the action esteems or presents himself in a state of majesty,
whether true or not.887 To put the same thing another way, we are in the world of divine self-
affirmation with this self-pronouncement.
While one may not infer that all politicians engage in this supercilious level of chutzpah,
one may infer this: Daniel 11:37b depicts political power at its most hazardous, at its most
destructive, at its most threatening. The peril of this kind of politics may be summarized by
citing its life-force, neatly reiterated by Yahweh in Zephaniah 2:15 This is the exultant city that
said in her heart: I exist and there is no one else. For city, substitute Washington or London
or Moscow or Beijing or Cairo or Jerusalem or Teheran or Paris or Berlin and one immediately
apprehends the jeopardy to which many politicians expose the nations of the world. James
Muilenburg exposes the threat thus:888
The hunger of the powerful knows no satiety; the appetite grows

on what it feeds. Power exalts itself and is incapable of yielding
to any transcendent judgment; it listens to no voice (Zephaniah
3:2).
Summary
883
For causal , see Gibson 125; IBHS, 651.
884
IBHS, 218; J-M 133 f; BDB, 757.
885
Cornelio Fabro makes this very point: Atheism today is coming right out into the
open in its operations and organization, with the professed aim of eliminating Christianity as the
chief bulwark of resistance. Present day atheism affirms that man will take possession of his own
being to the extent that he expunges from himself and society all awareness of God, Fabro, 6.
886
Van der Merwe, 346.
887
See IBHS, 430-31; J-M 53 i.
888
James Muilenburg, The Way of Israel (New York: Harper Torchbooks, 1965;
paperback), 89.
165
The controlling idea in Dan 11:37 is self-deification by a powerful political-military

leader. While this profile does fit Antiochus IV Epiphanes, we have argued that this level of
chutzpah did not end with him; he has had many successors.
This particular political power-player jettisons the religious traditions of his past, of his
heritage, of his history (Dan 11:37a). The old verities are thrown overboard for the sake of his
own self-aggrandizement. Modern political life also tends to blur the distinction between the
divine and the human, as well as daring to go so far as to eliminate almost any and all
consciousness of God in public life. The tendency of powerful political leaders to arrogate
divine attributes to themselves clashes with the principle of the exclusivity of Gods political
leadership.889 But, no problem; for men and women like this, God is an irrelevance, for now!
The end game for leaders such as the one depicted in Dan 11:37 is this: he fully intends to
elevate himself above any and all forms of ultimate allegiance, especially the divine (Dan
11:37b). This kind of political leader reads the world in terms of opposition; there are those
whom he has conquered and those who remain to be conquered. This man knows only
accomplices or adversaries. Political life is a battle, a battle for power and for dominance; and for
a politician like this one, a man who worships rule and might, the chief article of faith is that he
must prevail without challenge. He must magnify himself above all. There are no other options.
Muilenburg writes, The kings make gods of themselves, they exult in their wisdom and
knowledge, they are guilty of the cardinal sin of hybris.890 They recite, in the inner man, I am,
and there is no one beside me (Isaiah 47:8).
Dan 11:38a1-3 conveys a contradiction; the man who elevates himself above every deity
in Dan 11:37 aligns himself with a deity in Dan 11:38. The reasons for this alliance are not stated
in the text; political expediency of some sort comes to mind, but any assignment of motive is
sheer speculation. Rather, the angelic prophet is intent on pointing out that this leader, and
presumably others like him, need not be looked to as models of consistency. Baldwin concurs
that the contradiction is intentionally presented to the reader by the celestial speaker.891 Perhaps
the more cynically minded reader will relish the fact that the Divine spokesperson portrays a man
who turned himself into a god consulting a god, as a way of pointing to the shameless moral
unpredictability of politicians like this one.
However, a fortress-god ( ) is designed to introduce a piece

of information that contrasts with that in Dan 11:37.892 The contrast, or contradiction if you will,
is between this mans atheism and self-deification one the one hand (Dan 11:37), and honoring a
fortress-god on the other (Dan 11:38a1).
A fortress-god is typically translated a/the god of fortresses. For openers, there is no

definite article in the Hebrew text, so the god of fortresses is problematic. The more useful
syntactical point is the function of the genitive relationship ( [literally, god
of fortresses]). There are two reasonable options: (1) a relationship of possession may be in the
works, which leads to the following sense: a possessor (god of) and possession (fortresses);
and (2) an equalizing relationship may be in play, in which the sense becomes: an entity (god)
and class (fortress), or a fortress-god. In the first instance, some level of authority is implied;
889
Halbertal and Margalit, 217.
890
Muilenburg, 91.
891
Baldwin, 198.
892
For the use of the disjunctive waw to signal contrast, see IBHS, 651.
166
in the second case, a common kind of god is in view. We opt for the latter, although the former is
certainly possible.
Fortress-god ( ) appears only here in the Old Testament; as we

have already noted, there is no definite article, suggesting that the collocation should be read as
denoting something in an unspecified, general sense.
The lexicons vary in their assignment of meaning. According to Kohler-Baumgartner,

the collocation may be translated the God of the Fortresses and refers to Jupiter Capitolinus.893
BDB renders /fortress in the sense of a means of safety or protection, and identifies
the collocation as a figure for a heathen god.894 It would seem that BDB has the better analysis,
based on the grammatical-syntactical point in the previous paragraph.
The commentators are also varied in their readings of /fortress-

god. Young concludes that the reference is not to any particular god or cult; rather, he is the
personification of war.895 This assessment is not far from that of BDB. Driver follows the
assessment of Kohler-Baumgartner, but concedes that it is not certain who is meant by the
god of strongholds; possibly the reference is to some deity of whose worship by Antiochus we
have no other notice.896 Goldingay affirms that /fortress-god is a
reference to Zeus.897 Finally, Collins sees as a caricature, designating the
hated Akra, the garrison established by Antiochus in the City of David.898
For the grammatical-syntactical reasons cited, it seems best to read /

fortress-god in a general sense: some unspecified deity, offering a means of safety and
protection in war. As far as Antiochus IV Epiphanes is concerned, Drivers comment must be
taken into account: possibly the reference is to some deity of whose worship by Antiochus we
have no other notice.899
The question now is: why does the celestial speaker give us this bit of information? Why
does he tell us that the leader in the passage, having elevated himself to a divine status, suddenly
latches on to a fortress-god? Clearly, applying the embracing of this fortress-god to Antiochus IV
Epiphanes is problematic. It may well be that the angelic prophet is focusing on the character of
this leader, whether it is initially Antiochus IV Epiphanes or not, in order to underline the
unpredictability, the inconsistency of this kind of leader.
In their place, he will honor ( ) is a prepositional phrase

modifying the main verb. Their place () translates a 3rd, masculine, singular
pronominal suffix on the noun, . The singular suffix may be used collectively,900 in this case
back referencing the various gods mentioned in Dan 11:37. The sense becomes: in their (the
other gods mentioned in Dan 11:37) place. The noun for place () is a term that suggests
place, position, or rank.901 BDB notes that /place indicates the successor to these
893
KB1, 610.
894
BDB, 731-32.
895
Young, 249.
896
897
Goldingay, 305.
898
899
900
IBHS, 303.
901
KB1, 483.
167
aforementioned gods.902 This is the man who, in Dan 11:37, ousted the deities in his
environment, evidently elevating his own person above them all; yet, he now, in a fit of breath-
taking contradiction, nominates a successor to them all, some unidentified war god. As noted
above, the incongruity is presented by the inspired speaker and writer as a fruit of this kind of
leaders flawed and illogical governance.
Honor () is from a semantic field of terms for glory, honor, majesty.903 This is
the only appearance of /honor in the Hebrew text of Daniel.
If there is anything like a basic meaning for this lexeme, then that meaning derives from
the idea of weightiness.904 C. John Collins writes, We may take as a working hypothesis that
weight is the central meaning of which the other uses are applications.905 Claus Westermann
concurs noting that is a stative verb meaning to be/become heavy; all occurrences of
the verb may be understood against this basic meaning.906 C. Dohmen affirms that in almost all
the Semitic languages, the semantic element be heavy (and by extension honor) is
constant.907
So, from the basic meaning heaviness or weightiness how does the lexeme migrate to
the more figurative meaning? Westermann provides a good rationale. He writes that from idea of
weightiness, the verb comes to mean to honor, i.e., to lend someone weight or to
acknowledge someone as weighty.908 The sense of /honor in Dan 11:38 means to
give to this fortress-god, from the devotees point of view, its due weight. We might infer that
/honor means that the fortress-god is acknowledged as that which is decisive, as that
which is substantial, influential, dominant, meaningful, determinative. In the case of this leader
and his fortress-god, this is where real authority is, where the clout, the pull, and the sway in
reality actually and beyond a doubt reside. For this leader, and those who follow him, his
fortress-god is an underlying assumption, and this assumption is given due weight.
Dan 11:38b1-3 is an elaboration of Dan 11:38a; in other words, the same fortress-god is in
view, but the angelic prophet is merely adding some details indicative of the level of devotion to
this god on the part of the devotee.
Indeed, a god whom his fathers did not know (

) is a sentence introduced by an epexegetical waw (). This means that
Dan 11:38b1 is a clarifying line, specifying something germane to Dan 11:38a.909 Accordingly,
we may translate indeed, yea, to be sure in order to capture the fuller description of Dan 11:38a.
That his ancestors knew nothing of such a god implies, in this context, that they never
made a fortress-god, essentially a war god, the standard-bearer of their religion. Keil writes, Of
this god, war as the object of deification, it might be said that his fathers knew nothing, because
902
BDB, 487.
903
See Glory, honor, majesty in NIDOTTE.
904
KB1, 455; BDB, 457.
905
906
Claus Westermann, , TLOT II, 592.
907
C. Dohmen, , TDOT, vol. VII, 14.
908
Westermann, , 592.
909
IBHS, 652; Van der Merwe, 300.
168
no other king made war his religion, his god to whom he offered up in sacrifice all gold, silver,
precious stones, and jewels.910
The reader may now appreciate the gravitational pull of this kind of leaders underlying
assumption: namely that a nation carries the day in this world by might. For men or women like
this, governance demands the exertion of material force in whatever forms available for the
furtherance of national goals: military, economic, technological, and diplomatic. Might is the
guarantor of national self-interest, the tool with which a leader expands his sphere of influence;
might is the badge of international honor, the coat of arms that ensures international respect;
might is the sponsor of national security, the crest that guarantees a nations well-being.
He will honor with gold and silver, precious stones and treasures (
) serves to make the following point:
no material sacrifice is too great to support the material might of the nation. As Russell notes,
As god of war, the offerings he demands are of a most sophisticated kind whose price is
measured not only in terms of vast armaments expenditure but even more so in terms of millions
of human lives.911
A bit of perspective: the kind of leader portrayed in these lines is the despot whose
underlying assumption is that might is the only way to prevail. This is the kind of leader whose
governance is all-in when it comes to the exertion of force in pursuit of the national interest. This
is the kind of political power-player who will build an army and starve his people; create nuclear
weaponry and ignore the suffering all around him. This kind of leader has no perspective, having
lost all sense of proportion in matters of governance; for, when all is said and done, the kind of
leader that Dan 11:37-38 depicts is a tyrant for whom expansion via power and force is the
blessing to be garnered from the fortress-god.
Summary
If the controlling idea in Dan 11:37 was the self-deification of a political-military head of
state, then the master claim in Dan 11:38 is this mans blatant inconsistency; the man who
elevates himself above every deity in Dan 11:37, aligns himself with a deity in Dan 11:38. The
reader can only infer that the angelic prophet intended to lay bare this leaders penchant for
contradictory positions.
Furthermore, the main assertion in Dan 11:38 is this leaders religious devotion to
conflict; he bows to the weightiness of a fortress-god, what amounts to a god of security and
protection in war. To put all of this in blunt terms, the kind of leader depicted in these verses is a
ruler who worships might: military might, economic might, technological might, and diplomatic
might. This is the kind of leader for whom there is only one rational goal for human governance:
prevail over adversaries. For tyrants like this, history is judged by how men use power: politics,
warfare, and economic activity are the substance and the subject matter of history.912
Finally, as we have noted in the exposition, not everything in Dan 11:38 can be related
directly to Antiochus IV Epiphanes, at least with the extra-biblical sources we now have.
Accordingly, while the events in Dan 11:38 may or may not have applied to Antiochus IV
Epiphanes, it is virtually certain that the angelic prophet is alerting us to the kind of leader that
910
Keil, Daniel, 466.
911
912
Heschel, The Prophets, vol. 1, 171.
169
the people of God will have to contend with in the future. From the standpoint of Daniel in 539
BC, the future will be blighted by tyrants who lust for expansionism and who are willing to spill
blood to accomplish it.
Dan 11:39 is more or less the logical outcome of Dan 11:38; a man who lusts for more
lands to conquer will waste little time slaking his desire. The war-machine will be unleashed, as
it is in this line, and he will reward those who placate him.
Dan 11:39a1 is the opening gambit; the war-machine is given free rein: Then, he will
take action against. Syntactically, a waw consecutive perfect aspect verb links Dan 11:39a1 with
the imperfect aspect verb in Dan 11:38b he will honor. The syntactical connection between
the two is that of fact to consequence; that is, the waw consecutive perfect (then, he will take
action against) is the logical, and probably temporal, consequence of he will honor.913 We
could translate in two ways: either he will honor then he will take action against; or he will
honor so that he will take action against. Either way, Dan 11:39a1 is the consequence of this
leaders religious devotion to the god of war.
Take action against ( ) uses the verb, , followed by the preposition, ,

to communicate, in this context, an action or behavior taken towards someone with a hostile
intent.
Strong fortifications ( ) is the direct object of his hostile

intent, of his war-machine. The object of the leaders hostility is written in the plural; we may
assume that no particular garrison is in mind, rather, strong fortifications in general. In this
region, this is business as usual (Dan 11:15, 24).
Supported by a foreign god ( ) is written as a prepositional

phrase. The preposition () may be translated in the sense of with the aid of in Dan
11:39.914 The upshot is that the war-machine confronts the victim with the aid of some foreign
deity.
Foreign god ( ) is a phrase that identifies, in a very general way, the

supportive deity () as foreign (); the operative term is foreign ().
The lexeme () has some interesting cognates; the Ugaritic cognate (nkr) means
strange, while the Akkadian cognates (nakru, nakiru) mean hostile, enemy.915 In Hebrew,
basically points a foreigner or a foreign country.916 Interestingly, CDCH offers
foreignness, strangeness for the meaning of .917 BDB translates similarly in
Dan 11:39, noting that the term points to foreignness, in the sense of another family, tribe, or
nation.918 R. Martin-Achard more or less follows suit with BDB, noting that indicates
something strange in the sense of that which one does not recognize as ones own.919 What is
more, refers consistently to the ethnically strange.920 Both of these points are
913
IBHS, 526.
914
BDB, 767; IBHS, 219.
915
KB1, 700.
916
Ibid.
917
CDCH, 274.
918
BDB, 648.
919
R. Martin-Achard, , in TLOT II, 740.
920
Ibid.
170
consistent with the statements in Dan 11:37-38, which tell us that the leader in these verses is
completely at home casting off his native religious traditions in favor of new deities.
The question is: is this foreign god a different god, one picked up along the way from
the religious landscape of conquered garrisons? Or, is this foreign god the aforementioned
fortress god?
There is Old Testament evidence for the former. In 2 Chronicles 25:14, King Amaziah
defeated the Edomites, and, as a result, brought back their gods and set them up as his own (2
Chronicles 25:14). Raymond Dillard explains the ancient Near Eastern pattern:921
The spoliation of a vanquished peoples deities is well attested in

the literatures of the ancient Near East. It may at first glance
seem absurd or improbable that a conquering king would
worship the deities of a defeated nation. However, in the
religious apologetics of the ancient Near East, not only did the
royal deity assist the king in his battles, but also the deities of the
opposing nation were often described as abandoning their people
and coming to the aid of the attacking force (emphasis mine).
This ancient Near Eastern pattern allows us to do nothing more than speculate that the
foreign god in question in Dan 11:39 could have been one of the deities of the people of the
conquered garrisons. If this is the case, then the leader in Dan 11:39 is acting with political
expediency, procuring the deity of the conquered for his own purposes. After all, if a peoples
gods abandon them and go over to the other side, what hope is left? Why carry on the fight?
Dan 11:39a3-b2 closes out Dan 11:39 in the spirit of to the victor go the spoils.
Altogether, the passages says, those whom he (the conquering king) acknowledges, he will heap
honor upon; that is, he will make them masters over many, furthermore, he will apportion land as
a reward.
The relative clause in Dan 11:39a3-4 is problematic; there are two options, at least as far
as the EVVs are concerned. First, the relative clause (whom he acknowledges) is read as
further qualifying the foreign god; the sense becomes: the foreign god whom he acknowledges
and will heap honor upon it). Second, the relative clause functions as the direct object of the
main verb in Dan 11:39a4; the sense becomes: he will heap honor upon those whom he
acknowledges.
The first option is certainly possible, though problematic in its own right. That is, as
indicated by the italicized words (the foreign god whom he acknowledges and will heap honor
upon it), to make this option work, the translator has to insert words into the text in order to
smooth out the translation. For some, adding words to the text is troublesome. Moreover, the
aggrandizement of the foreign god is foreign to the context, which underlines the enrichment of
the collaborators in the conquered regime (Dan 11:39b).
The second option is also possible, for the independent relative clause (those whom he
acknowledges) can function syntactically as the direct object of a finite verb (he will heap
921
David Hubbard, Glenn W. Barker, ed., Word Biblical Commentary, vol. 15, 2
Chronicles by Raymond B. Dillard (Waco: Word Publications, 1987), 201.
171
honor upon).922 The chief advantage of this option is that it fits the contextual point: the
enrichment of those in the land who hitch their wagons to this kings star.
Accordingly, it seems preferable, on contextual grounds, to read the line this way: he
will heap honor upon those whom he acknowledges). It must be noted that the Hebrew text
front-loads the direct object clause; literally, those whom he acknowledges, he will heap honor
upon. This does not change the syntax of the object clause; it merely places an emphasis on the
power of the kings favor.
Those whom he acknowledges ( ) is punctuated with a tipha; the

import of this is that there is a slight pause in reading the whole line: those who he
acknowledges (pause), he will heap honor upon. The pause invites the reader to halt for a
moment and grasp the import of this front-loaded relative clause. In this case, favoritism is front-
loaded as the focus of the utterance.923 Accordingly, the focal point of Dan 11:39a3-b2 is the
favor of the victor; everything else issues from his partiality.
Acknowledge () is from a semantic field of terms for recognition.924 Kohler-

Baumgartner suggest that the basic meaning of this verb () is to inspect, from which
develops the idea of to recognize, acknowledge.925 The verb as written in Dan 11:39 is in the
Hiphil stem, which may be translated (1) to investigate (what is unknown), (2) to recognize, and
(3) to know, acknowledge, to learn about, to take notice.926 BDB translates in Dan
11:39 with regard, observe, especially with a view to recognition.927 The net effect is that, in
Dan 11:39, points to acknowledgement in concrete form: recognition or honor of some
sort.
The reader should recall that this independent relative clause (those whom he
acknowledges) is the focus of the utterance; all depends upon the largesse and favor of tyrants
like this. What is more, since the angelic prophet is pointing to the kind of leader that will leave a
long history among mankind, currying favor with the man in charge will be business as usual
going forward.
Dan 11:39a4-b2 teases out the details of the favoritism: he will heap honor upon; that is,
he will make them masters over many, furthermore, he will apportion land for a price.
Syntactically, these lines are related as fact to specifications; the essential fact is that men like this
heap honor upon the favored ones; while the nuts and bolts of favoritism include masters over
many and apportion land for a price.
Heap honor upon ( ) is written in the Hiphil stem of the verb, and
this tells us that heap upon is a caused activity that amounts to a bestowal that is agreeable to
both the one who does the bestowing and they who receive the benefits.928 Now, the point is this:
both parties understand what is going on here: favoritism in the form of the bestowal of
aristocratic position and wealth. Leaders like this create a political elite after their own image and
922
For the relative functioning as a direct object clause, see GKC 157 c; IBHS, 334.
923
Van der Merwe, 346.
924
See Recognition in NIDOTTE.
925
KB1, 699.
926
Ibid., 700.
927
BDB, 647.
928
IBHS, 446.
172
in vassalage to their power; the ruling class is beholden to the tyrant for its pristine aristocratic
bearing. The people are left at the mercy of these rapacious and self-serving elites.
That is, he will make them masters over many ( ) is

a sentence that is written with a waw consecutive perfect verb in the Hiphil stem; both of these
are important. First, the waw consecutive perfect (will make them masters) follows an
imperfect aspect verb (he will heap honor upon), which tells us that the waw consecutive
perfect (will make them masters) temporally follows he will heap honor upon.929 In this case,
we prefer to nuance the temporality of the construction in the sense of a clarification of he will
heap honor upon. Second, the verb is written in the Hiphil stem, which is causative: he (the
tyrant-in-chief) will make them (causation) masters over many. More to the point, the causality
is that of a stative event;930 these favored ones are granted the status of political power and
authority by the tyrant.
Make them masters over ( ) is from a semantic field of terms for rule or
dominion.931 If there is a basic idea in /make masters, then it is probably something
like the act of having control or domination over someone or something.932 Indeed, H. Gross
notes that focuses less on the person of the ruler and more on the rule or dominion
itself.933 In any event, puts us in the world of conferring political power upon
subregencies.
There may be a slightly more subtle point here: in the Old Testament, it is Yahweh who
appoints men as rulers () over () others (Genesis 45:8; Deuteronomy 15:6; 2
Chronicles 7:18). Yet, using exactly the same language as that reserved for Yahweh, the angelic
prophet associates this tyrant with causing a state of affairs normally earmarked for God. This
may be a piece of holy sarcasm, scorning the pretentiousness of leaders like this one!
He will apportion land ( ) focuses on the sense of the main

verb, apportion (). The verb is from a semantic field of terms for division or portion.934
As the verb is written in the Piel stem, its ranges of meaning are: (1) to divide, apportion, (2) to
divide in parts, (3) to scatter.935 The verb () is related to an Arabic cognate (chalaqa) that
means to measure off, to shape, to fit, to be suitable.936 H.H. Schmid avers that in the
Piel means to divide or distribute.937 This latter sense is especially appropriate for this context;
the tyrant is distributing land to his cronies.
For a price () is a prepositional phrase, specifying how the tyrant-in-

chief distributes the land: for a price. The Akkadian cognate of is machiru, which
means equivalent price, rate, value.938 Similarly in Hebrew, means equivalent
price, purchase price.939 E. Lipiski notes that is always used in the sense of
929
Ibid., 526-27.
930
Ibid., 442.
931
See Rule, dominion in NIDOTTE.
932
Philip J. Nel, , in NIDOTTE.
933
H. Gross, , in TDOT, vol. IX, 69.
934
See Division, portion in NIDOTTE.
935
KB1, 323.
936
Ibid., 322.
937
H.H. Schmid, , in TLOT I, 431.
938
KB1, 569.
939
Ibid.
173
equivalent value, a notion originating in the activity of barter.940 He translates our phrase with
for an equivalent value.941 Driver interprets all of this to mean that the tyrant-in-chief will
grant them estates seized probably from their rightful owners for a bribe.942
Summary
Dan 11:39 makes essentially two points: first, the tyrant who is the subject of the passage
is quick to unleash his war-machine on his neighbors; and second, having won the day, he is just
as quick to share the spoils with those of whom he approves, in his self-interest of course.
This man relishes conflict; he takes action against strong fortresses (Dan 11:39a1).
Since this mans religion is a religion of war (Dan 11:38a1-3), he wastes no time in initiating
hostilities. No reasons for military engagement are given; perhaps for men like this, none are
necessary; he simply takes action against strong fortresses. There are peoples to be conquered
and lands to be had; this is warrant enough for bloodshed; warrant enough for indescribable
human suffering!
The religious nature of conflict, for this kind of leader, comes out in another way: he goes
to war with the support of a foreign god (Dan 11:39a2). Political expediency may be in play
here, since, in the ancient Near East of the time, an aggressor who was carrying the day on the
battle field could claim that the gods of his opponents had come over to the aggressors side. He
might try to sap the religious strength of his opponents by claiming the allegiance of the local
deities for himself. Even in war, when men are dying never to be seen again, as well as
disfigured by unspeakable misery, religion has its practical side.
Soon, however, faith gives way to other practicalities; the conquered lands must be
preserved for the victor. Accordingly, the tyrant-in-chief puts his hand-picked sub-regents in
charge of the land he has just seized. His favorites are those who are quick to appreciate the
tyrants dominance for the moment, so they play the game with him (Dan 11:39a3-b2).
Those whom he acknowledges is front-loaded in the text and more or less is the focal
point of Dan 11:39a3-b2. Everything in the conquered territory depends on the whim and the self-
interest of the tyrant who has mastered this hapless land. What is more, since the angelic prophet
is pointing to the kind of leader who will leave an indelible mark on the history of mankind,
currying favor with the man in charge, whoever he may turn out to be at the time, will be business
as usual as history stumbles toward its end. History will know winners and losers; those who
seize power and those who have power seized from them; this is the dominant tone of human
governance, if the angelic prophet is to be believed, until God finally steps in to end the madness!
Political power is one of the favors bestowed on the faithful in the subjugated land; for,
this is the kind of man who, once he has vanquished his foes, will make them masters over
many (Dan 11:39b1). The land must be administrated in the interests of the new lord and master;
so, he appoints sub-regents, toadies, who will pursue his interests. In appointing his sub-regents,
the tyrant-in-chief is doing no more than God Himself was known to do from time to time; but,
having supplanted God (Dan 11:36a4), this kind of leader may do as he pleases, for the moment at
least!
940
E. Lipiski, , in TDOT, vol. VIII, 232.
941
Ibid.
942
174
Personal enrichment is also a favor to be bestowed upon the sub-regents; there is wealth
to be gained and financial security to be ensured; so, he will apportion land at a price. The
defenseless victims of war discover that their own property is no longer their own property, but
rather, the possession of the new state. Thus, for a price, the toadies of the tyrant-in-chief will
enrich themselves by the simple expedient of tethering themselves to his newfound power in their
land. Having determined the direction of the wind, they fall in line.
Descent from power (Dan 11:40-45)
11:40a1 However, during (the) time of (the) end,

11:40a2 the king of the South
will join in combat with
him (king of the North),
11:40a3 and so, the king of the North
will storm against
him (the king of the South),
11:40a4 with chariots
and with horsemen and with many
ships;
11:40b1 thus, he (North) will invade countries,
11:40b2 and cascade through like a flood.
11:41a1 Then he (North) will invade the
beautiful land,
11:41a2 where many will fall;
11:41b1 but these will escape from his
hand:
11:41b2 Edom and
Moab and the leader of the sons of
Ammonites.
11:42a1 So, he (North) will lay his hand

on countries;
11:42b1 even the land of
Egypt will not escape.
11:43a1 Thus he will exercise
dominion over the hidden
treasures of gold and silver,
11:43a2 and all the precious
things in Egypt;
11:43b1 with the
Libyans and Ethiopians in his train.
11:44a1 But, rumors from the
East and North will terrify
him;
11:44b1 as a result, he will rush forth in
great rage,
175
11:44b2 exterminating and

annihilating many.
11:45a1 Then, he will pitch his royal
tent,
11:45a2 between the sea
and the mountain of Holy
Splendor;
11:45b1 then, he will come to his end,
11:45b2 with none coming to his aid.
Dan 11:40-45 raises the question of the historical referent: does this passage refer to
Antiochus IV Epiphanes or someone else? That the question arises at all is due to details in Dan
11:40-45 that do not apply to Antiochus IV Epiphanes (at least as far as current extant sources
will take us). For example, the conquest of Egypt (Dan 11:42) never happened; a battle
somewhere between the sea and the mountain of Holy Splendor never took place (Dan 11:45a);
finally, Antiochus IV Epiphanes died, not in Palestine as Dan 11:45b would indicate, but in
Syria.943 So, with all of that, what is happening in Dan 11:40-45?
Dan 11:40-45 launches the reader into a new topic an end. There are three reasons
for this. First, Dan 11:40-45 presents a contrast to the preceding unfettered successes of the
political-military leader who has been the focal point since Daniel 11:21944; second, Dan 11:40-45
signals the introduction of a new topic end; and third, Dan 11:40-45 begins (Dan 11:40) and
ends (Dan 11:45) with the Hebrew term, /end, which forms an inclusion. This inclusion
frames the topic in Dan 11:40-45.
As the principle actor in Dan 11:21 has been Antiochus IV Epiphanes, we rightly expect
that he also figures in Dan 11:40-45. And so he does. However, as we have seen since Dan
11:29, the Antiochian figure is both historical and prototypical. Furthermore, as we noted in Dan
11:36-39, not all of the events in that paragraph can be definitely related to Antiochus IV
Epiphanes. In other words, the paragraph includes Antiochus IV Epiphanes, but the descriptions
do not end with him. So it is in Dan 11:40-45; Antiochus IV Epiphanes fades even more from
sight, and the angelic speaker launches into a prophecy concerning the end. In this case, both the
end of Antiochus IV Epiphanes and human history as well are in view (Dan 12:1-4).
Dan 11:40a1 opens the paragraph: during (the) time of (the) end. There are several
points of note here. First, Dan 11:40 is a circumstantial clause and the syntactical function of this
circumstantial clause is to present a contrast to the preceding unfettered successes of the political-
military leader who has been the focal point since Daniel 11:25,945 Antiochus IV Epiphanes; at
the very least, the exit of Antiochus IV Epiphanes is hinted at.
943
See the note of Driver, Daniel, 196-98.
944
Dan 11:21-45 is arranged chiastically:
A His ascension to power, (11:21-24)
B His military successes (11:25-28)
C His persecution of the covenant community (11:29-35) Centerpiece
B His political successes (11:36-39)
A His descent from power (11:40-45)
As we move from A to A in the chiasm, the historical Antiochus IV Epiphanes becomes
less prominent until he virtually fades from sight in Dan 11:40-45.
945
IBHS, 651; Gibson 137.
176
Second, the circumstantial clause also has a macrosyntactic function, which amounts to
beginning an episode within a narrative by introducing a new topic.946 So it is here, the new topic
time () of end () extends to Dan 12:1-4, where the matter of time () is further
teased out.
Third, the circumstantial clause opens the paragraph with a reference to /end in Dan
11:40, and closes the paragraph in Dan 11:45 with another reference to /end. This inclusio
functions to delimit the paragraph as well as to stabilize the material within the inclusio.947 In
other words, the new topic that is introduced by the circumstantial clause is signaled by the
inclusio that opens and closes Dan 11:40-45. This rhetorical device provides cohesion and
unity for the text.948 Dan 11:40-45 is about ends.
Taken together, the second and third observations are crucial for understanding the gist of
Dan 11:40-45. The paragraph does not solely spotlight Antiochus IV Epiphanes; indeed, he fades
even further from view in the passage. Rather, the author has alerted the reader to a new topic:
the end, which he continues right through Dan 12:4, the end of the angelic prophecy. For
contextual reasons, this is most important for interpreting the theme of the paragraph, which
concerns the end.
Fourth, during (the) end of (the) time ( ) is a prepositional phrase; the phrase
consists of the preposition () prefixed to a genitive construction ( ), literally time of
end. There are no definite articles in the construction; however, a noun, by usage, may acquire
the value of a proper noun.949 So it is here; we place the definite articles in brackets to indicate
that they do not appear in the Hebrew text. But, we do read nouns as definite.
Fifth, the preposition () is typically translated at by the EVVs. Characteristically,

when used in a construction involving time, the translation is either in or on.950 In this
instance, either in (the) end of (the) time or in (the) end time are plausible translations. When
used temporally, may denote an actual time in, at, when the event in the context occurs; i.e.,
within an actual time frame of unspecified duration. Accordingly, to capture the sense of activity
within an actual time frame, we translate during. It is important that the reader not interpret
this prepositional phrase as signaling a single moment in time (for some English readers, this may
be the way in which /at is read here); rather, the use of the preposition is much broader,
signifying an indefinite period of time during which the events in the paragraph occur. Indeed,
this is the way in which the Old Greek translates the preposition, using plus the accusative.
When used in reference to time, the sense of the preposition in Old Greek becomes at, on,
during.951
Sixth, during (the) time of (the) end is a genitive construction. The most obvious
genitive in this case would be the temporal genitive, since we have an expression of time in the
construction. The temporal genitive involves a verbal action (ending in this case) associated
946
Gibson, 136.
947
For the function of the inclusio, see Wilfred Watson, Classical Hebrew Poetry
(Sheffield: Sheffield Academic Press, 1995; reprint), 284-85.
948
Adele Berlin, The Dynamics of Biblical Parallelism (Bloomington: University of
Indiana Press, 1992), 132.
949
Van der Merwe, 188.
950
BDB, 88.
951
BAGD, 406.
177
with a time.952 However, there is another option that may be more useful, the attributive genitive.
In this construction time is characterized by an end.953 The sense becomes: during (the) end
time.
Summary: here is what all of this tells us: first, the paragraph does involve Antiochus IV
Epiphanes, but only marginally. His involvement is signaled by the contrasting circumstantial
clause, which differentiates his successes (Dan 11:21-39) from his end (Dan 11:40-45); his
marginalization is signaled by the disconnection between the events depicted in Dan 11:40-45
and the known history of Antiochus IV Epiphanes. Second, and this is most important, the
paragraph indicates that the speaker/author is transitioning to a new topic: (the) end (). While
Antiochus IV Epiphanes has been the focal point from Dan 11:21, he is now supplanted by a new
theme: (the) end. While the passage may have his end in mind (Dan 11:45), the larger matter is
the winding down of human history. Third, the speaker/author prophesies about the end in
terms of the time during which the events in the paragraph occur. The time frame for these events
is unspecified and therefore open-ended.
(The) time of (the) end involves two key concepts: time () and end ().
Before we unpack the lexical nuances of these terms, we must keep in mind their relationship: the
time during which the events associated with the end takes place.
Time () may be used in one of two ways in the Hebrew Bible: /time may
denote (1) some definite point in time or (2) an extended period of time.954 Anthony
Tomasino makes the very telling point that time () is not understood in the Old Testament
as an abstract concept, but rather as time associated with specific events and their occurrence.955
Putting these two observations together, we may aver that /time in Dan 11:40 denotes an
unspecified period of time during which express events occur. Michael Fox is helpful in teasing
out the semantic details of this last point.
Fox claims that time/ may be divided into two categories, depending on whether
time is defined temporally (as a location on the time-continuum) or substantively (in terms of
events or configurations of circumstances).956 It is this second sense, the substantive use of /
time, that concerns us. For, it turns out that when /time is used substantively, it is used in
terms of events and their configurations that occupy /time.957 Now, these events are
configured in time in one of three ways: (1) the event may be a unique, one-time event; (2) the
events may be periodic events, events that occur routinely and repeatedly; and (3) the events may
be sporadic, times in which certain events occur.958 So, how does this effect Dan 11:40-45?
We may conclude that time/ is used in Dan 11:40-45 to depict events and
configurations of circumstances that occupy /time. The bulk of Dan 11:40-45 represents
time sporadically, that is, the time in which there are wars (Dan 11:40), invasions (Dan 11:41),
expansionism and all that goes with it (Dan 11:42-43), and political crises (Dan 11:44). At the
same time, Dan 11:45 presents us with a unique event in time: the end of the reign of the king of
952
IBHS, 144.
953
Ibid., 149.
954
E. Jenni, , in TLOT II, 953.
955
Anthony Tomasino, , in NIDOTTE.
956
Michael V. Fox, A Time To Tear Down and A Time To Build Up (Grand Rapids:
Eerdmans, 1999), 195.
957
Ibid., 196.
958
Ibid.
178
the North. All told, these events in time (the sporadic and the unique) are characteristic of (the)
end (). We no longer may say, Times, they are a-changing, but rather, times, they are a-
ending! In other words, we are in the world of the eschatological end-time of human history.
End () is a noun from a semantic field of terms for cessation or outcome.959 The
ranges of meaning for this noun are as follows: (1) the end of a person or a people (this is the
sense in Dan 11:45); (2) a border; (3) a destination; and (4) the end as such: the end of days, time
of the end (this is the sense in Dan 11:40).960 Concerning this fourth nuance, Holladay adds that
means (eschatological) end time.961 Andrew Hill and Gordon Matties concur, noting
that /end signifies the eschaton, the end time, of human history.962 Joyce Baldwin writes
that the time of the end applies to the end of the reign of Antiochus, though it carries the
secondary idea of the end of all things, implied in 2:35 and 7:26-27.963
The sum of the matter is this: what Dan 11:40-45 promises us is a violent end to human
history. The eschatological end-time will be dominated by violent and brutal events that afflict
time: war (Dan 11:40), invasions (Dan 11:41), expansionism with all the trimmings (Dan 11:42-
43), one political crisis after another (Dan 11:44), and ultimately, a time of persecution for the
people of God unheard of in human history (Dan 12:1). Moreover, Dan 11:45 promises us that
leaders like Antiochus IV Epiphanes will also come to an end. Altogether, these ends spell out
the thrust of the entire paragraph.
The events and configurations that impair time in Dan 11:40-45 are nicely summarized
by Russell:964
Their spiritual worth is to be assessed not by ferreting out

corresponding fulfillments in recorded history, or by proving
their veracity by the calculation of precise dates or by projecting
them into the far-distant future, using them as a kind of
cryptogram to identify contemporary happenings and claiming
them as signs that in our own day the end is near. It is to be
found in the confident assertion of faith that God is in control,
that He will surely bring to pass what He has decreed, that He
will bring to naught the designs of evil men and in His own
appointed time will establish His righteous rule and justify His
faithful people in the eyes of the world.
Having pointed out that Dan 11:40-45 is essentially a synopsis of the eschatological end,
highlighting the essentially violent end to human history, we may now consider some of the
details of the paragraph.
Dan 11:40 concerns itself with warfare between two rival kings; the identity of these
kings is neither specified nor deducible from the context; they are anonymous leaders who
underscore the war-like propensities of historys future. Furthermore, Dan 11:40 is written as
prophecy: during (the) time of (the) end, one of the events associated with (the) end will be
959
See End, cessation, outcome in NIDOTTE.
960
KB2, 1118-19.
961
Holladay, 321.
962
Andrew Hill and Gordon Matties, , in NIDOTTE.
963
Baldwin, 202.
964
179
warfare, described as: join in combat (), storm against (), invade
(), and cascade (). We must remember that Dan 11:40 is concerned with a
time span; time () is used substantively, depicting sporadic events that occupy time. The
point is that the verse does not represent unique events, such as a final confrontation between two
rival kings.
The king of the South will join in combat with him (

) is a prophecy that some future king of the South (Egypt) will initiate hostilities
against the king of the North (Syria). It may be worth noting that these hostilities are located in
the Middle East.
Will join in combat with him ( ) is written in the Hithpael stem of

the verb; this tells us that the action of the verb is reciprocal.965 The imperfect aspect of the verb
is future oriented, probably with a durative/repeated aspect.966 In other words, during the time of
the end, one of the sporadic events that will occupy time will be repeated combat.
Combat () is from a semantic field of terms for pushing or goring.967

Routinely, the verb depicts animals that spar with each other by butting heads; the figurative use
morphs into a symbol of war. There is an Arabic cognate (ngch) that means to overcome;
otherwise, the verb is used of the literal goring of one horned animal by another and figuratively
of to join in combat with; to wage war.968 The idea of figurative meaning implies that some
supplementary idea associated with the more literal sense is lifted out by the speaker. In this
case, it is difficult to overlook the animalistic association implicit in join in combat with.
Indeed, the angelic speaker had available a wide semantic field of terms for war,969 but one was
chosen that denoted two horned animals butting heads. It may be the case that the beastliness, the
brutishness of combat is lifted out.
The king of the North will storm against him (

) is also written in the Hithpael stem, in the imperfect aspect. The same syntactical
observations apply as in the former sentence: the action storm against is reciprocal, future,
and durative/repeated. Taken together, Dan 11:40a2-3 predict that combatants will tend to give as
good as they get.
Storm against ( ) uses a verb from a semantic field of terms for wind or
storm.970 The reader will note that this field is a bit unexpected in a context that predicts sporadic
outbreaks of war. At the same time, as with the figurative use of /combat against in
Dan 11:40a2, the speaker/writer is using highly evocative language to graphically depict the kinds
of events that will occupy time during the eschatological end. The language is less historical and
more suggestive and expressive; Dan 11:40-44 symbolizes events and their configuration that will
dominate history during the eschatological end-time.
965
IBHS, 429.
966
Ibid.; J-M 113 b.
967
See Pushing, goring, thrusting in NIDOTTE.
968
KB1, 667; CDCH, 258.
969
See War, army, battle, fight in NIDOTTE.
970
See Wind, storm in NIDOTTE.
180
Storm () is used four times in the Hebrew Bible.971 The verb is used in the Piel
stem in Job 27:21; the verse references the fate of the wicked () man: he is carried away by
an east wind such that the wicked is whirled away (). In Psalm 50:3, is used in
reference to Yahweh in a context that suggests His presence in judgment. The same is true for
Psalm 58:9. Both appear to indicate the speed and the overpowering thoroughness with which
Yahwehs judgment is carried out; there is a sense of helplessness when confronted by Yahwehs
judgment.
The common denominator in the above uses of involve Yahwehs judgment, a

judgment that is as beyond resisting as a tornado, a judgment that comes with suddenness and
speed, and a judgment that is as thorough as it is overpowering; confronted with Yahwehs
judgment, one is powerless to avoid it.
As with the figurative use of /join in combat with, so here, a supplementary

idea associated with the literal use of /storm is lifted out and underlined by the
speaker/writer. In this case, the figurative associations of must include defenselessness;
the nation that faces a storm such as this is powerless to effectively resist. What more, the
figurative use of /storm would seem to involve suddenness; the attack of such a nation is
abrupt and unexpected. Beyond that, the figurative use of /storm would surely include
the connotation of violent speed; the attack of such a nation would come with blinding speed.
He will invade ( [Qal, waw consecutive perfect, 3rd, ms]) is written as a waw
consecutive perfect; this tells us that he will invade is a consequence of the king of the
North will storm against.972 In other words, military success in one theatre of war leads to
success in another. This too is part of the picture of historys violent end; one military conquest
after another is the kind of event that will occupy time during the eschatological end.
The collocation of this verb (/come, approach, arrive) followed by the

preposition () is used often in the Old Testament in contexts of war.973 However, the book of
Daniel makes special use of the collocation in warlike settings.974 The upshot is this: invasions
will be part and parcel of historys violent end; raids, incursions, attack will be the kinds of events
that will disfigure time during the eschatological end.
Cascade through like a flood ( ) is literally cascade through and

overflow. We translate the pair of verbs as a hendiadys, the combination of two terms with a
single idea: cascade through like a flood. Here again, the language is evocative and allusive;
the speaker/writer is using animated language to rhetorically underline the kinds of events that
will dominate the eschatological end.
Cascade () is from a sematic field of terms for flood, deluge, or torrent.975 In the
Qal stem, which is used in Dan 11:40b2, the ranges of meaning fall into literal and figurative uses.
971
Job 27:21; Psalm 50:3; 58:9; Dan 11:40.
972
IBHS, 526-27.
973
See Judges 7:17; 1 Samuel 7:13; 11:11; 25:26, 33; 2 Kings 6:23; 18:21; 2 Chronicles
32:1; Isaiah 36:6; Jeremiah 9:20; Ezekiel 26:10; Micah 5:4-5.
974
Daniel 11:7, 9, 13, 17, 21, 30, 40-41.
975
See Flood, deluge, torrent in NIDOTTE.
181
The literal uses of the Qal include: (1) to flood over someone or something, (2) to rinse, and (3) to
gush or pour down; the figurative uses include: (1) of an army cascading through a land, (2) of a
horse plunging headlong into battle, and (3) of cascades of righteousness.976 The sense of
in Dan 11:40 is to sweep through like a flood.977
Here again, the figurative use of a term comes into play. Indeed, the first figure of speech
involved an overpowering wind (storm against/), and now we have a similarly
overwhelming natural force water (cascade/). It would seem that the supplementary
idea associated with the literal use of cascade/ is similar to that of storm
against/: (1) as flood waters may arise suddenly, so it is here; the figurative use of
cascade underlines the suddenness with which some nations during the eschatological end-time
will sweep over other nations in conquest; (2) as flood waters are known for their speed, so it is
here; the figurative use of cascade underscores the violent speed with which end-time nations
will overwhelm other nations, and thus occupy time during historys violent end; and (3) as one is
wide open and unprotected before flood waters, so it is here; the figurative use of the cascade
underlines the utter defenselessness of those nations, during the eschatological end-time, that will
have to yield to more powerful adversaries.
All of this highly expressive language tips off the reader that the speaker/writer is
interested in portraying the kinds of events that will occupy time during the eschatological end:
military violence, sudden shifts in power bases in the world, invincible speed dedicated to
overthrow, and vulnerability and powerlessness in the temporal world of human governance.
This is the shape of things to come as portrayed in Dan 11:40.
Summary
Dan 11:40-45 is essentially a synopsis of the eschatological end, highlighting the

principally violent end to human history. The speaker/writer uses highly evocative language to
describe the kinds of events that will dominate time during the eschatological end.
First, we have the speaker/writer alerting us to the time frame: during (the) time of (the)
end. The import of this prepositional phrase must be carefully weighed by the reader. That is,
when used temporally, the preposition () may denote an actual time in, at, when the event in
the context occurs; i.e., within an actual time frame of unspecified duration. Accordingly, to
capture the sense of activity within an actual time frame, we translate during. Thus the
translation at the end time may be read in such a way as to miss the durative element in the
time frame. For example, when we say that the children went to bed at nine oclock, we are
referencing a specific point in time; on the other hand, if we say the ship went down during the
storm, we are referencing a more open-ended time frame. So it is here, the speaker/writer is
telling us what the shape of the eschatological end will look like by underling the time during
which these kinds of events will occur.
Second, the speaker/writer uses highly pictographic language to underline the kinds of
events that will dominate time during the eschatological end; using symbolism from the animal
world and the natural world, the speaker/writer uses graphic language to depict the violent end of
human history.
976
KB2, 1475.
977
Ibid.; see also CDCH, 457.
182
For example, Dan 11:40a2 predicts that one of the key players will join in combat. As
we noted, join in combat depicts animals that spar with each other to the death by butting
heads; accordingly, the figurative use morphs into a symbol of war. It is remarkable that, with all
of the words for warfare available to the speaker/writer, he lifts out one from the animal world;
this is surely intentional. The speaker/writer draws attention to a supplementary idea normally
associated with the literal butting of heads; a supplementary idea that revolves around
animalistic associations in join in combat (to the death), such that the frightfulness, the
harshness, the ruthlessness of combat is lifted out. This is the kind of event and its configuration
that will occupy time during the eschatological end-time.
Another example is in Dan 11:40a3, which concerns one more of the key players: will
storm against. The language used by the speaker/writer is quite pictographic, coming as it does
from the meteorological realm. To make a long story short, this kind of military event, like a
violent wind, will come upon an adversary with suddenness and violent speed, leaving the victim
utterly defenseless. This is the kind of event that will dominate time during the eschatological
end-time.
The final example in Dan 11:40b2 also pertains to the key player mentioned above: he
will cascade through like a flood. Once more, the speaker/writer uses figurative language to
illustrate what the violent end to human history will look like. This time, the speaker/writer uses
language from the natural world of the fast moving waters of the flood. The upshot is that this
figurative language traffics in the same elements as the meteorological language above. That is,
there is suddenness and violent speed in this language leaves its prey defenseless. This too is the
kind of event that will govern time during the eschatological end-time.
Dan 11:41 also deals with warfare, but this time the precincts of God seem to be the
target. At the same time, there are those who escape the invasion of the antagonist in Dan 11:41.
Once more, metaphorical language is in play.
He (the king of the North) will invade the beautiful (land) continues the symbolic
representation of the kind of events that will plague the eschatological end.
Will invade ( ) uses the same collocation of verb () plus the

preposition () with the same effect as in Dan 11:40b1.978 The nuance of the collocation, here as
there, denotes a military invasion with a view to conquering. The fact that this is the second
mention of exactly the same kind of behavior noted earlier is part of the pictogram: the repetition
underlines the kinds of events that will occupy time during the end-time.
Beautiful land () is an articular noun that strictly speaking means glory,

beauty, pride.979 The articular noun (/the beautiful land) appears four times in the
Hebrew Bible.980 Otherwise, the noun appears nineteen times: including seven times in Isaiah981,
five times in Ezekiel982, four times in Daniel983, and once in Jeremiah984. When the noun
978
See the notes on page 178.
979
CDCH, 373; KB2, 998; BDB, 840; Holladay, 302.
980
2 Samuel 1:19; Daniel 8:9; 11:16, 41.
981
Isaiah 4:2; 13:19; 23:9; 24:16; 28:1, 4, 5.
982
Ezekiel 7:20; 20:6, 15; 25:9; 26:20.
183
() is used referencing an Israelite location, three of the passages (Jeremiah 3:19; Ezekiel
20:6, 15) understand as a consequence of the covenant promise to Israel (Exodus 6:8). If
this factor is weighed, then the invasion of the beautiful land is, de facto, an assault on
Yahwehs covenant promise to Israel. Accordingly, the symbolism of invading the beautiful
land intimates an attack on Yahweh and His covenant partners, which amounts to an attack on
the covenant itself. However, as Dan 11:45 will make crystal clear, this covenant assault will
fail; the promises of Yahweh are inviolable. In any event, antagonism toward God and His
covenant people will sporadically emerge and infiltrate time during the eschatological end-time.
Many will fall ( ) is written in the Hebrew text as a

circumstantial clause, teasing out further detail regarding the aforementioned he will invade the
beautiful land.985 It should not escape the readers attention that the covenant promise for a
beautiful land does not preclude many falling. Indeed, as we observed previously, the
covenant people who stand against tyrannical regimes will fall ( [same Hebrew term])
according to Dan 11:33. There shouldnt be any surprise here; bad things happen to the covenant
people.
We have already considered the semantic thrust of /fall in Dan 11:33.986 In

Dan 11:41, /fall does not necessarily imply death. Rather, denotes to
collapse,987 to be overthrown,988 or to be ruined.989 The losses may include the loss of life as well
as the loss of liberty and possessions. At the same time, such losses, whatever form they may
take, do not include the forfeiture of the covenant promise; this is inviolable.
But, these will escape from his hand: Edom and Moab and the choicest of the sons of
Ammon (
) is an antithetical sentence on the basis of antonyms: will fall
() and will escape ().990 On the surface of things, this contrast
implies a certain level of injustice: many of the covenant people will fall, while select enemies of
Israel escape; but, things are not always as they appear! The promise is still inviolable,
appearances to the contrary.
Will escape () is written in the Niphal stem, and this is important, if

somewhat ambiguous. There are two options for the Niphal: reflexive and passive. If reflexive,
then the agents act in their own interests; the sense becomes: they themselves will escape.991 If
passive, then there is an implicit agent, unmentioned in this case, which acts upon the subjects so
as to generate their escape.992 In this case, the sense becomes: they were brought to safety (by
some unnamed agent). Now, if the unnamed agent who generated this escape were Yahweh,
then this would bring the reader face to face with the character of the covenant promises. In any
event, the Niphal is ambiguous, although we opt for the reflexive: these people realized their own
escape by their own devices.
983
Daniel 8:9; 11:16; 11:41, 45.
984
Jeremiah 3:19.
985
For this use of the disjunction waw (), see IBHS, 651; Gibson 135, 137.
986
See the full notes on pages 137-38.
987
KB1, 503.
988
BDB, 505.
989
Holladay, 166.
990
Gibson 142 a.
991
See Van der Merwe, 78; J-M 51 c.
992
IBHS, 382.
184
Edom () is probably used as a collective noun in the sense of the

Edomites, the descendants of Esau (Genesis 36:9) who inhabited the land of Edom, southeast of
the Dead Sea. To make a long story short, the Edomites are soundly denounced in the prophets as
well as the psalms. Psalm 137:7 affirms that the Edomites gave aid to Babylonia when they
sacked Jerusalem (Psalm 137:1, 7; Obadiah 1:10-12). Amos 1:11 asserts that the antagonism
between Edom and Israel was long-standing and violent. The net effect is that, in the case of
Edom, a long-standing enemy of the covenant people is permitted to escape.
Moab () is also used in a collective sense: the Moabites. The Moabites

were the result of a drunken sexual liaison between Lot and his elder daughter (Genesis 19:30-
37). Later, Moabite women seduced Israelite men into idol worship (Number 25:1-3). According
to 1 Kings 11:1-7, idolatry with the Moabites was part of Solomons downfall. As with the
Edomites, so with the Moabites, the prophets are relentless in excoriating them for a variety of
evils. The Moabites were implacably hostile to Israel (Zephaniah 2:8-11); they were idolaters
(Jeremiah 48:35); indeed, the time would come when the Moabites would once again lead Israel
astray through idolatrous religion (Ezra 9:1-3). Finally, the Moabites consistently defied Yahweh
(Jeremiah 48:42). The net effect is that, in the case of Moab, long-standing seducers of the
covenant people of God are permitted to escape.
Ammon () is used collectively: the choicest of the sons of Ammon. The

Ammonites were the result of the aforementioned drunken sexual liaison between Lot and his
younger daughter (Genesis 19:38). Overt hostility between Israel and Ammon was the case from
the get-go. Yahweh ordered Israel that no Moabite or Ammonite would be allowed to enter the
assembly of the Lord, and no treaty of friendship was to be consummated with them ever
(Deuteronomy 23:3-5). Eventually, Ammon, in league with the Moabite king, Eglon, would
attack Israel and subjugate her for eighteen years (Judges 3:13-14). In the 1 Kings passage
mentioned above, Ammonites were among the women who led Solomon into idolatry (1 Kings
11:1-5). Eventually, an Ammonite leader would show hostility to the rebuilding of Jerusalem
(Nehemiah 2:10).
So, just what does all of this mean? Why does the text stipulate that Edom, Moab and
Ammon escape the clutches of this marauding king? There is surely symbolism here: these three
were relentless and ruthless foes (in one way or another) of the covenant people of God;
accordingly, the symbolism suggests that among the events that occupy the end-time will be
callous and unremitting hostility to the covenant people of God fomented by a variety of nations
(suggested by Edom, Ammon), as well as seduction into idolatry (suggested by Moab).
Dan 11:42 expands the aggressiveness of the king of the North by underlining his lust for
expansionism. The verse says, So, he will lay his hand on countries; even the land of Egypt will
not escape. During the eschatological end-time, the believing community should not be
surprised nor over-interpret nations that live to conquer; some regimes simply survive by the
creed that it is by might that men prevail.
He will lay his hand on countries ( ) is a clause

that is syntactically related to Dan 11:41 so as to divulge events that occur at about the same
time.993 Like the bear that is eating and also poised to arise and eat more (Dan 7:5), this kind of
993
Gibson 85.
185
regime is not satisfied with a single victory (Dan 11:41), but must vanquish other countries as
well (Dan 11:42). All of this highlights the violence that will scar the end of human history.
Lay his hand on ( ) is subjugation language; naturally,

expansion comes at the price of vanquishing others. The collocation of this verb () with
this direct object () signifies seizure of land or countries. Kohler-Baumgartner gloss the
collocation with to help oneself to anothers property.994 Hossfeld-van der Velden affirms that
this collocation in Dan 11:42 means to take something wrongfully.995 Pter-Contesse and
Ellington have the excellent gloss extend his domination over or use his power against. 996 The
metaphorical language vividly synopsizes the unjust violence in the form of suppression and
overthrow that will traumatize the end of human history.
Even the land of Egypt will not escape (

) is a clause that front-loads the subject the land of Egypt ostensibly to lend
emphasis to Egypt. Indeed, the Masoretes place a zaqep qaton here, indicating a pause after the
land of Egypt.
Egypt had been an implacable foe of Israel; Egypt had also been an exceptionally
powerful nation. However, as the exile began to be a real possibility, Egypt had become a weak
nation, one whose help was utterly useless (Isaiah 30:7; 36:6). Accordingly, the mention of
Egypt at this point possibly underlines the notion that, in the divine economy, even foes of the
covenant people are dispatched. At the same time, the lion-like, bear-like, and leopard-like
regimes still have a recognizable identity.
Dan 11:43 underscores the maxim that to the victor, go the spoils. Even the hidden
(highly protected) wealth of nations is vulnerable to an overpowering foe.
Thus, he will exercise dominion over the hidden treasures of gold and silver
( ) is written with the main verb in the waw
consecutive perfect. When the waw consecutive perfect (/he will exercise
dominion) follows an imperfect aspect verb ( /will not escape),
the waw consecutive perfect indicates a temporal and logical consequence of the imperfect aspect
verb.997 The sense becomes: Egypt will not escape; as a result, he will exercise dominion.
Exercise dominion over is the collocation of the verb () plus a preposition

(). This collocation appears 25 times in the Hebrew Bible with a variety of nuances. One of
those nuances is in the sense of a steward over anothers personal property (Genesis
24:2). In this case, the one with charge over the personal property is the owners agent. Another
nuance of is administrative-political, referencing one who has power over a nation,
often as an agent of another (Genesis 45:8; Deuteronomy 15:6; Psalm 105:21; Isaiah 19:4). There
are times when the administrative nuance signals outright political power, exercised by one who
is not answerable to another (Joshua 12:5; Judges 14:4). Finally, describes the
dominion mandate of humans granted by Yahweh (Psalm 8:6); in this case, obviously, the
dominion is exercised as a representative of Yahweh.
994
KB2, 1513; BDB, 1018.
995
Hossfeld-van der Velden, , in TDOT, vol. XV, 56.
996
997
IBHS, 526.
186
Exercise dominion over in Dan 11:43 is clearly non-representative; this marauding

king seizes the plunder of Egypt on his own terms and no one elses. Accordingly, the sense of
the collocation implies to arrest administrative control of the wealth of Egypt from Egypt and
manage it as the conqueror sees fit.
With the Libyans and Ethiopians in his train (

) is a circumstantial clause that clarifies attendant circumstances associated with
the victors administrative control of the wealth of Egypt.998 In 2 Chronicles 12:3 and Nahum
3:9, both of these nations were identified as allies of Egypt; no longer; they appear to have
switched allegiance to the king of the North.
Dan 11:44 portends a change in fortune for the conqueror; unspecified rumors
concerning opposite ends of his kingdom begin to circulate; petrified and panic-stricken, the
vanquisher reacts with rage at whatever he meets.
But, rumors from the East and North will terrify him (
) is translated as an antithetical sentence, based on antonyms: he
will exercise dominion contrasted with rumors will terrify him.999 The antithetical sentence
helps to intimate the reversal of fortunes for the vanquisher.
Rumors () is from a semantic field of terms for rumor.1000 Kohler-

Baumgartner offer basically two meanings for : (1) report or news, and (2) a
rumor.1001 BDB appears to opt for report, news.1002 Holladay prefers rumors.1003 The
Septuagint tradition uses the noun , which means either fame, report, rumor.1004 It is
difficult to come down on one side or the other; is it rumor or is it report? One may
cautiously opt for rumor since it is paired with terrify. Driver suggests that rumors of
insurrection might have been in play.1005 It would seem that a rumor would have the power to
terrify one out of ones senses. But, I admit this is thin support; the reader will make up his/her
own mind.
Will terrify him () uses a verb from a semantic field of terms for fear,
terror, or dread.1006 The verb is written in the Piel stem, which denotes that a state has been
brought about.1007 In other words, the rumor (or report) plunged the conqueror into a state of
terror. Van Pelt and Kaiser affirm that , in the majority of cases, depicts terror, dismay,
or fear in the sense of an emotional reaction by someone confronted by an unexpected threat or
disaster.1008 Similarly, Otzen notes that quite often this terror is connected with the unexpected
998
For this use of the disjunctive waw (), see IBHS, 651.
999
For this type of antithetical sentence, see Gibson 142 a.
1000
See Rumor in NIDOTTE.
1001
KB2, 1556.
1002
BDB, 1035.
1003
Holladay, 375.
1004
BAGD, 31.
1005
Driver, 199; see also Young, 252; Slotki, 100; Collins, 389.
1006
See Fear, dread, terror in NIDOTTE.
1007
IBHS, 400.
1008
M. Van Pelt and W.C. Kaiser, Jr., , in NIDOTTE.
187
or is brought about by an event that breaks into human reality in a threatening manner.1009
Whether as a result of report or rumor, the vanquisher is panic-stricken; a state of terror that has
completely taken control of the mind and emotions of this political-military leader.
As a result, he will rush forth in great rage ( ) is a

sentence that is written with a waw consecutive perfect; following an imperfect aspect verb, this
sentence declares the temporal and logical result of the action in the imperfect verb.1010 The sense
is: rumors will terrify him as a result, he will rush forth in great rage.
The cause-effect relationship is interesting, if not curious. That is, the effect seems
excessive and exaggerated. That rumors may terrify is one thing; to erupt in an orgy of
extermination is quite another. The reader may weigh and consider that the speaker/writer is
alerting us to the irrational violence that may explode from leaders during the eschatological end.
This cause-effect relationship is one more bit of evidence that the eschatological end of human
history will be marred by frenzied and senseless violence on the part of political-military leaders.
He will rush forth in great rage ( ) weds the action

taken with the manner. As noted in the paragraph above, this sentence depicts the temporal and
logical consequence of the terror that overwhelms this political-military powerhouse. That is,
whatever the rumors were in 11:44, they were enough to send this leaders mind into a state of
abject horror. The consequence is a frenzied and enraged venting in the form of extermination
and annihilation. The reader is reminded that this synopsis represents the kind of political-
military leadership that will dominate the time during the end of human history; and so it is (and
will be!).
He will rush forth () is written in the Qal stem, which in this case, means to go
forth (into battle).1011 BDB makes the interesting point that means to go forth with
special reference to purpose or result.1012 H.D. Preuss indicates that is used as a
technical military term, meaning to go forth to battle.1013 This intentionality is surely the case,
since will rush forth is supplemented by two infinitives (of purpose/result): exterminate and
annihilate. The upshot is that the furious and feverish rush to battle does have intentionality and
consciousness attached to it; the frenzy is directed toward a definite end: massacre.
In great rage ( ) is a prepositional phrase indicating the manner

in which this military leader pursued his extermination campaign.1014 G. Sauer notes that the
basic meaning of may indicate being hot (from excitement), thus boiling, then
wrath.1015 The noun seems to underline the hot inward excitement accompanying anger.1016
Joyce Baldwin nicely summarizes , Like a trapped animal, he rages against all he meets,
exterminating them.1017
1009
B. Otzen, , in TDOT, vol. II, 4.
1010
IBHS, 526.
1011
KB1, 425.
1012
BDB, 423.
1013
H.D. Preuss, , in TDOT, vol. VI, 229.
1014
IBHS, 198.
1015
G. Sauer, , in TLOT I, 435.
1016
K.-D. Schunck, , in TDOT, vol. IV, 463.
1017
Baldwin, 203.
188
The end game of this rage is slaughter: exterminating ( [Hiphil,

infinitive construct, prefixed ]) and annihilating ( [Hiphil, infinitive construct,
prefixed ]) many. The syntax of the two infinities indicates purpose or possibly results.1018
Either way, the sense is: he will rush forth in a great rage in order to/so as to exterminate and
annihilate many. The syntax suggests that, although consumed by rage, this hysterical tyrant is
sufficiently in touch with his mental faculties to plan what he intends to do; rage fuels but does
not annul personal responsibility in Dan 11:44.
The reader will no doubt observe that exterminating and annihilating are more or less
synonymous; so, why are they used together here? Clearly, some kind of emphasis is being
played out. Technically, when two verbs have essentially the same meaning, they may be linked
with a simple waw to form what amounts to a single concept; this construction is called a
hendiadys, and it is what we may have here.1019 In such a construction, the main idea is contained
in the second verb annihilating while the first verb exterminating more fully defines the
force of the second verb,1020 with the first verb typically translated as an adverb thoroughly
annihilating, or perhaps eliminative annihilation of many. The reader will observe the obvious
emphasis placed upon this political-military leaders holocaust of human life; in pursuing his
plan, human life is cheap! That is the startling point of this hyperbole.
Annihilating () is the main idea. in the Hiphil has the following

ranges of meaning: (1) to put something under the ban; to devote to destruction; or to destroy, and
(2) to dedicate something to Yahweh.1021 Originally, to put something under the ban amounted to
the utter destruction of objects or nations that were hostile to Yahweh (see Joshua 6-7, the Jericho
incident). There does emerge a secondary meaning, more or less divorced from the religious
connotations noted; in this case, simply means to destroy or exterminate.1022 See 2
Kings 19:11; 2 Chronicles 20:23; 2 Chronicles 32:14; Isaiah 37:11; Jeremiah 50:21, 26; 51:3.
Many of these passages are clear: the annihilation is total, and this out-and-out destruction of
human life in an act of war is the point of .
Exterminating () is the clarifying term, as if one were needed. Kohler-

Baumgartner make a telling point about in the Hiphil stem: perhaps particular
emphasis should be given to the deliberateness (emphasis mine) of the action of the internally
transitive Hiphil; to feel oneself compelled (emphasis mine) to destroy something1023 is the sense
of . This observation fits well with the note above to the effect that this political-
military power-player is deliberately pursuing an eliminationist path of human death and
destruction.
The use of hyperbole, as mentioned, is intended to shock the reader into an awareness of
the violence that will dominate the eschatological end; the time during which these events
exterminating and annihilating take place is a time marked by genocide as well as the
liquidation of individual human beings.
1018
Gibson 107; GKC 114 f.
1019
Williams 72.
1020
GKC 120 d.
1021
KB1, 354.
1022
BDB, 355.
1023
KB2, 1552.
189
To this point, Dan 11:40-44 promises a violent end to human history. The eschatological
end-time will be dominated by vicious and sadistic leaders who will begrime history: war (Dan
11:40), invasions (Dan 11:41), expansionism with all the trimmings (Dan 11:42-43), one political
crisis after another (Dan 11:44). Nations and the men who lead them will be lion-like, bear-like,
and leopard-like (Dan 7:4-6), relentless and ruthless in pursuing their expansionistic dreams,
cold-bloodedly impervious to the human cost. Among the myriad of assumptions hot-wired into
this madness is the following: the earth is a steadfast thing, and the world will go one forever.
One may doubt everything except that civilization will continue.1024 The fittest will survive; the
unfit will be eliminated in the name of power and empire building. The problem with that
assumption, as Rabbi Heschel points out, is that it is untrue. Eventually, human history will
answer to the sovereign will of God; indeed, God is ultimately sovereign over the geopolitical
insanity of even beasts with innumerable horns; He will begin to tip His hand, as we are about to
see.
Dan 11:45 brings us full circle; in a marvelous play on words, the end () of the
callous and heartless leader in Dan 11:45 closes out the picture of an end () time begun in
Dan 11:40. How ironic; militarily powerful and technologically advanced men help terminate
their own history.
As we shall point out in due course, the chapter division between Dan 11 and 12 should
not be over-read. Indeed, there is continuity between the close of Dan 11 and the opening of Dan
12; to be sure, Dan 12:1-4 is the conclusion of the angels explanation to Daniel begun in Dan
11:1. The violent end to human history in Dan 11 will degrade into unheard of suffering for the
covenant community (Dan 12:1), followed by resurrection (Dan 12:2), which means that God
does tip His hand; He does intervene; He does exercise His unassailable sovereignty over human
history. Dan 11:45 begins to open that door for us; the verse depicts an assault on the covenant
community (Dan 11:45a), an assault that segues into a frightening portrait of unheard of suffering
for the people of God (Dan 12:1). At the same time, the speaker unambiguously affirms
Yahwehs mastery over human history: this blood-thirsty leader will meet his end, with none to
help him (Dan 11:45).
Dan 11:45 opens with a portrait of threat for the covenant community; Dan 11:45a says,
He will pitch his royal tent between the sea and the mountain of Holy Splendor.
He will pitch his royal tent ( [simple waw, Qal,

imperfect, 3rd, ms]) uses the verb with the copulative waw () to signal continuity with the
preceding context (Dan 11:40-44).1025
Pitch his royal tent is more a figure of speech than anything else. The collocation,
pitch a tent, occurs only here in the Hebrew Bible. Figuratively, this verb () followed
by a noun may depict establishing something.1026 Kohler-Baumgartner also acknowledge this
figurative use in Dan 11:45, a metaphor of planting, written as pitch a tent.1027 Holladay
1024
Heschel, The Prophets, vol. 1, 172.
1025
See Gibson 85.
1026
BDB, 642.
1027
KB1, 694.
190
affirms that the figurative us of means to settle.1028 The net effect is that pitch a tent
is a figure for establishing his (military) presence in a region.
Between the sea and the mountain of Holy Splendor (

) uses a noun, splendor, which we have already noted in Dan 11:41
(beautiful land); the reference is to Jerusalem in Dan 11:45. Overall, the location of this
military presence (between the sea and the mountain of Holy Splendor) is in Israel. As we
noted above (see pages 180-81), the imagery of the mountain of Holy Splendor symbolizes a
reference to Yahweh and His covenant partners. In Dan 11:41, 45, the point of the imagery
overlaps: there is to be conflict between the forces of realpolitik and Yahweh with His covenant
partners; the imagery implies that, during the eschatological end-time, violence will be directed
toward Yahweh and His covenant people.
There is no mention of a battle in Dan 11:45; the text is silent on this point. Hence,
Youngs claim that Dan 11:45a refers to the destruction of the great world power which opposes
the people of God is over-reading.1029 While the demise of this leader, and his kind, is certain
(Dan 11:45b), the means by which he meets his end is left open.
Dan 11:45 concludes with the assurance that this leader will meet his end. The text says,
then, he will come to his end, with none coming to his aid (
). There is a syntactical point to note here: Dan 11:45b opens with the
main verb (), which is a waw consecutive perfect following an imperfect aspect verb
(/he will pitch) in Dan 11:45a. This construction suggests that he will come to his end
represents a chronologically successive situation.1030 The point is that these two situations he
will pitch and he will come to his end are singled out as the events of note; what may or may
not happen in the interim is left untouched by the speaker/writer. In other words, this kind of
leader will attempt hostilities against Yahweh and His covenant people, but ultimately he will
meet his end.
Summary
As we have noted above, Dan 11:40-45 is essentially a synopsis of the eschatological

end, highlighting the largely violent finale to human history. The speaker/writer uses highly
evocative language to describe the kinds of events that will dominate time during the
eschatological end, and one of those kinds of events is hostility toward Yahweh and His
covenant people. In Dan 11:45, the reader is assured that these kinds of leaders will ultimately
fail; the God of the covenant and His people will triumph. As we shall see in the next paragraph
(Dan 12:1-4), the finale to human history comes later; this implies that Dan 11:40-45 is the period
of prelude to the end of human history.
More specifically, Dan 11:40-45 opens a new topic the end. As we noted, the
paragraph is opened and closed with a reference to end (); this inclusion helps define the
new topic for the reader.
Beyond the new topic, there is the matter of the referent in Dan 11:40-45. While
Antiochus IV Epiphanes may be included in the paragraph (he will come to his end), most of
1028
Holladay, 236.
1029
Young, 253.
1030
IBHS, 526-27.
191
the data in Dan 11:40-45 does not apply to Antiochus: the conquest of Egypt (Dan 11:42) never
happened (as far as Antiochus is concerned); an Antiochian battle somewhere between the sea
and the mountain of Holy Splendor never took place (Dan 11:45a); finally, Antiochus IV
Epiphanes died, not in Palestine as Dan 11:45b would indicate, but in Syria. We may conclude
that Antiochus IV Epiphanes fades even more from sight, and the angelic speaker launches into a
prophecy concerning the end. In this case, both the end of the prototypical Antiochus IV
Epiphanes and human history as well (Dan 12:1-4) are in view.
Dan 11:40a1 sets the stage by unpacking the time frame for events at the end. We noted
that the thrust of the prepositional phrase during an end time signals the open-ended time
during which events associated with the end take place. Moreover, the sense of the Hebrew word
time () carries the idea of events and their configuration that occupy this open-ended time
frame. Furthermore, these events in time are sporadic, pointing to the time in which there are
wars (Dan 11:40), invasions (Dan 11:41), expansionism and all that goes with it (Dan 11:42-43),
and political crises (Dan 11:44). Dan 11:40a1 serves to establish the temporal time frame for
events during the end-time. While these may be signs of the end, the end is not yet.
Dan 11:40a2-44b2 serve a single function: by using highly evocative language, the
speaker underscores the violence that will mark events during the end-time. Will join in
combat (Dan 11:40a2) uses a verb from the world of animals in combat to figuratively portray
the beastliness, the brutishness, the animal-like quality of violence during the time of the end.
Will storm against (Dan 11:40a3) borrows imagery from the meteorological world to describe
the defenselessness of victims of these kinds of geopolitical leaders; the nuance underscores a
nations powerlessness to resist this kind of antagonist. Finally, will cascade like a flood (Dan
11:40b2) also traffics in meteorological language to highlight the suddenness with which these
kinds of regimes carry out their attacks; their speed is blinding and irresistible.
The violence of the end-time is underscored: many will fall (Dan 11:41a2). As we
noted at the time, the reference to falling need not be restricted to death; it may denote loss of
liberty and loss of material wealth, as well as the loss of life. What is more, the violence motif is
teased out with he will lay his hands on (Dan 11:42a1), using subjugation imagery to denote the
loss of liberty that attends being vanquished. Finally, the despot in the paragraph will rush forth
in great rage, exterminating and annihilating many (Dan 11:44b1-2). The language speaks for
itself: the use of hyperbole is intended to shock the reader into an awareness of the violence that
will dominate the eschatological end; the time during which these events exterminating and
annihilating take place is a time marked by genocide as well as the liquidation of individual
human beings.
Dan 11:45a1-2 underlines, once again, the hostility, during the time of the end, of any
number of regimes against Yahweh and His people. The reference in Dan 11:45 is vague; the
antagonism is only hinted at: this leader simply prepares himself and settles in to do battle with
Yahweh and His covenant people; he simply pitches his tent. The intention seems clear
enough: there is to be conflict between the forces of realpolitik and Yahweh and His covenant
partners.
Finally, Dan 11:45b reasserts Yahwehs sovereignty over the geopolitical rapacity of
global power-players: he will come to his end, with none coming to his aid (Dan 11:45b). All
of the lusting, all of the military plotting, all of the equipping and outfitting, all of the marching,
all of the killing and wounding, come to naught; Yahweh sees to that. These rapacious thugs are
not the masters of their own fates; rather, there is a power far above them and well beyond them
who will bring their machinations to an inglorious and lonely end.
192
An eschatological prophecy Dan 12:1-4
We have a shift in genre here to an eschatological prophecy. Actually, the prophecy is

contained in Dan 12:1-3 and is followed by a final admonition to Daniel in wake of the prophecy
(Dan 12:4). The eschatological prophecy is obviously predictive; it forecasts a radical change in
the conditions of the world.1031 Among those changes are unprecedented persecution, the promise
of protection during the persecution, deliverance, witness, and resurrection.
12:1a1 Moreover, during that time Michael, the

great
12:1a2 prince, will come on the scene,
12:1a3 (Michael) the one who stands
protectively by
the sons of your people,
12:1a4 and then there will be a time of
calamity,
12:1a5 such as has never occurred,
12:1a 6
since nations came into being,
12:1a7 up to that time;
12:1b1 but, at that time, your people
will be spared,
12:1b2 all (of your people) who
are found written in the
book.
12:2a1 That is, all of those who sleep,
12:2a2 in the dust of the ground will
awaken;
12:2b1 some to eternal life,
12:2b2 and others to a condition of
shame,
12:2b3 (that is) everlasting contempt.
(New paragraph marked by MT)
12:3a1 To be sure, those who have
insight will shine,
12:3a2 like the bright expanse of sky;
12:3b1 and those who turn many to
righteousness (will
shine),
12:3b2 like the stars, for ever
and ever.
(New paragraph marked by MT)
12:4a1 But you Daniel,
12:4a2 conceal the words,
3
12:4a and seal up the document,
4
12:4a until (the) end-time;
1031
Collins, FOTL, 109.
193
12:4b1 many will be running back and

forth,
12:4b2 that knowledge will increase.
Syntactical outline
Since this passage is vital, we provide a syntactical outline, showing the relationships of
the parts to the whole.
(Back reference to 11:40-45) Moreover, during that time

(Eschatological prophecy) Michael will come on the scene
(Clarification of Michael) the great prince
(Clarification of guardian) the one who stands protectively by the sons of your people
(Eschatological prophecy) then, there will be a time of calamity

(Clarification of calamity) such as has never occurred
(Temporal clarification) since nations came into being up to that time
(Eschatological prophecy) your people will be spared

(Temporal clarification of sparing) now, at that time
(Clarification of your people) all who are found written in the book
(Eschatological prophecy) that is, all those who sleep in the dust of the ground will awaken
(Clarification of awaken) some to eternal life
(Clarification of awaken) and others to a condition of shame
(Clarification of condition of shame) everlasting contempt
(Eschatological prophecy) to be sure, those who have insight will shine

(Clarification of shine) like the bright expanse of the sky
(Eschatological prophecy) indeed, those who turn many to righteousness (will shine)
(Clarification of shine) like the stars forever and ever
(Directive to Daniel) conceal the words and seal up the document

(Temporal clarification of sealing) until (the) end-time
(Eschatological prophecy) many will be running back and forth that knowledge will increase
We should recall that as eschatological prophecy, the above depicts changes that are
going to occur in the conditions of the world. As it turns out, there seems to be seven ways in
which the world will radically change. The genre, as well as the context (Dan 12:1a4-7, 2),
suggests that we read this passage as a depiction of historys closing moments.
As we shall soon note, Dan 12:1-4 is syntactically connected to Dan 11:40-45. During
that time (Dan 12:1a1) back references what we have identified as the eschatological end-time, a
time of incredible violence, especially for the covenant community. Moreover, from Dan 12:1-4
we shall learn that violence will escalate to historically unheard of proportions, this too engulfing
the people of the covenant. However, Dan 12:1-4 will also take us to the end of human history as
such with its mention of resurrection; the world as we know it has come to an end and an
194
entirely new order has come, because the everlasting God has broken into time.1032 The net
effect is that Dan 12:1-4 is the theological climax of the book of Daniel.
Dan 12:1 in one way or another focuses on conflict as the world as we know it draws to
its end: a divine protector is now necessary (Dan 12:1a1-3), a time of historically unprecedented
tribulation engulfs the world (Dan 12:1a4-7), through which the people of God will be spared (Dan
12:1b). These are the first three ways in which the world will be profoundly changed during
historys closing moments. Lets consider each in turn.
Dan 12:1a1-3 says, Moreover, during that time Michael, the great prince, will come on
the scene, (Michael) the one who stands protectively by the sons of your people. The first of the
fundamental changes in the world as the world approaches its end is the emergence of a protector
for the people of God.
During that time ( ) is introduced with a disjunctive waw (). The

syntactical function of during that time is to provide additional circumstantial information
concerning matters just considered in Daniel 11:40-45.1033 The reader of the English Bible should
note well this back referencing in Dan 12:1a1. The chapter heads should not be over-read so as to
miss the close connection between the topics examined in 11:40-45 and those in 12:1-2. The
latter takes the former to its logical and historical conclusion. Moreover, the preposition that is
used here once more signals a time frame during which events depicted in the line
occur.1034 The time frame is broad and indeterminate; the celestial speaker is simply referencing a
period during which sweeping alterations in the world will occur.
Michael will come on the scene ( ) is the opening

deviation in historys final hours. Michael identifies a guardian angel who protects the interests
of God (Dan 10:13, 21; 12:1; Jude 9; Revelation 12:7). The proper name probably means Who
is like El (God)? In Dan 10:13, 21, we learn that there are spiritual forces behind human
governance, and that these forces do battle with the spiritual forces of Yahweh and His entourage,
including Michael. The details of this behind the scenes portrayal of divine-human conflict are
scant, and we must resist the temptation to over-read. We are on fairly safe ground by noting that
Michael is a powerful spiritual being who acts in warrior role in heaven when needed. Indeed,
Jude 9 tells us that Michael was needed in a dispute with the Devil over the corpse of Moses.
Revelation 12:7 (Revelation 12:7-12 is the context) suggests that, as a result of Christs victory on
the Cross (Revelation 12:11), Michael defeats Satan and his entourage in heaven. The upshot of
all of this is that Michael is a very powerful spiritual force in heaven whose work there has direct
consequences for earth.
The great prince ( ) who stands protectively by the sons of your

people ( ) uses an appositional phrase (great prince) and a
relative clause (who stands protectively by the sons of your people) to further describe Michael.
The great prince ( ) is in apposition to Michael and stands in a

relationship of quality or character (great prince) to the spiritual being, Michael.1035 Prince
1032
Baldwin, 204.
1033
IBHS, 651; Gibson 135, 137.
1034
See Van der Merwe, 281; GKC 119 h.
1035
Gibson 39 e.
195
() is from a semantic field of terms for supervision or dominion.1036 In other words, Michael
is a heavenly authority figure. In this context, Michaels protective function teases out the arena
in which he exercises his authority.
Who stands protectively by ( ) is written with a present participle,

which represents the action as a state that is durative in aspect.1037 In other words, when Michael
takes up his post, he does not abandon it. When this verb () is followed by this
preposition () the sense of the collocation becomes to stand protectively by, to speak up
for.1038 CDCH is close to this nuance, translating the verb/preposition combination with to
make a stand for.1039 BDB notes that + may take on the sense of to have charge
of.1040 Baldwin seems to pick up on this last nuance, writing his charge is to protect Gods
suffering people.1041 Goldingay goes with who stands guard over.1042 The upshot is that
Michael, a very powerful spiritual force in heaven, comes on the scene to protect the descendants
of Daniels people. As we noted in Daniel 3, 6, the forces of heaven stand by and protect their
own.
Your people () should be read in this context as something other than code for
Israel. To be sure, your people () does refer to ethnic Israel that was brought out of
Egypt (Dan 9:15); your people () are those for whom Daniel prays for forgiveness and
restoration (Dan 9:19); but, in Dan 9:24, your people () are identified as beneficiaries
of the Messianic era. This latter use distinguishes your people as the true Israel. The net effect
is that Michael will come on the scene on behalf of the true Israel during tribulation (Dan 12:1a4-
7
) and protect them from annihilation.
Revelation 12:7, which is typically cited as based on Dan 12:1, portrays the beginning of
the earthly and celestial battle predicted by Daniel for the last days.1043 Christs successful
redemptive work on the Cross and then the resurrection (Rev 12:5) generates His rightful rule of
all nations; this, in turn, sparks the demonic revolt in heaven (Rev 12:7). In other words, John
links Dan 12:1a3 (the one who stands protectively by the sons of your people) to the latter-day
tribulation through which Michael stands by the true Israel or your people (Dan 12:1).
Ultimately, the true Israel, the people of the Messianic kingdom (Dan 9:24), overcome Satan and
his henchmen by the power of the Cross, by the force of their witnessing, even though the
tribulation during their witnessing includes suffering up to and including death (Rev 12:11). The
upshot is that in Revelation 12:7, Michael stands protectively by the true Israel, the witnessing
church community, during their tribulation.
Dan 12:1a4-7 says, Then, there will be a time of calamity, such as has never occurred,
since nations came into being up to that time. The second event that qualifies as a radical
change in world conditions during the end time is the emergence of historically unprecedented
tribulation, evidently aimed primarily at the covenant community.
1036
See Kingship, rule, supervision, dominion, in NIDOTTE.
1037
J-M 121 c.
1038
KB1, 841.
1039
CDCH, 330.
1040
BDB, 763.
1041
Baldwin, 203; also Driver, Daniel, 200; Young, 255; Collins, Daniel, 390.
1042
Goldingay, 280.
1043
G.K. Beale, The Book of Revelation (Grand Rapids: Eerdmans, 1999), 652.
196
Then, there will be a time of calamity ( ) is the second major

alteration in world conditions when the world as we know it is coming to its end. The syntactical
relationship between Michael will come on the scene ( ) and then
there will be a time of calamity ( ) is reasonably clear. With the waw
consecutive perfect of (), the speaker/writer introduces a situation (there will
be a time of calamity) that is more or less a temporal and logical consequence of Michael will
come on the scene.1044 The point should not be pushed too far, but one wonders if perhaps the
speaker/writer is implying that events in heaven (Michael will come on the scene) have
consequences for affairs on earth (and so, there will be a time of calamity).
Time of calamity ( ) is a genitive construction. It may be best to read the

genitive in this case as an attributive genitive, where the sense becomes: time that is
characterized by calamity.1045 The sense is: there will be calamitous times.
Calamity () is from a sematic field of terms for affliction.1046 This is the only
appearance of in the Hebrew text of Daniel; the Septuagint tradition uses .
Kohler-Baumgartner affirms that means need, distress, anxiety.1047 They note that
is a feminine substantive from a term () that means narrowness.1048 BDB suggests
that in some contexts has the sense of travail.1049 In a general way, /calamity
in its verbal, nominal, and adjectival forms expresses the opposite idea from that conveyed by
those words that denote spaciousness and that are applied either literally to physical dimensions
or metaphorically to human experiences in contexts of physical danger, psychological anxiety, or
spiritual distress.1050 In a nutshell, describes any experience that is restricting, that is
suggests narrowness, constriction, physical and/or mental claustrophobia, being
hemmed in by enemies or by circumstances.1051
Time of calamity ( ) appears eight times in the Hebrew Bible.1052 In

Jeremiah 15:11, there is an interesting parallel: time of calamity ( ) is parallel to a
time of evil ( ). This latter phrase signifies a time that is malicious and injurious to
Gods people or a sinister time that brings misfortune.1053 Later, in Jeremiah 30:7, the phrase
time of calamity is disambiguated in Jeremiah 30:6 as time of powerlessness and panic when
confronted by an overwhelming force.
The Septuagint tradition uses , as noted. In extra-Biblical Greek,

implies pressing or pressure; this nuance fits nicely with the narrowness idea in .
However, does take on a figurative use: oppression, affliction, tribulation.1054
1044
On this point, see IBHS, 526.
1045
IBHS, 149.
1046
See Adversity, affliction in NIDOTTE.
1047
KB2, 1053.
1048
Ibid.
1049
BDB, 865.
1050
I. Swart and Robin Wakely, , in NIDOTTE.
1051
Ibid.
1052
Judges 10:14; Nehemiah 9:27; Psalm 37:39; Isaiah 33:2; Jeremiah 14:8; 15:11; 30:7;
Daniel 12:1.
1053
See KB2, 1251.
1054
BAGD, 362.
197
Essentially, may be used in the sense of distress that is brought about by outward
circumstances; this includes the tribulations of the last days.1055
The upshot is this: time of calamity is shorthand for frightful and appalling times.
These are the kinds of times that leave the covenant community hemmed in by its persecutors;
they are times that are malicious and injurious to the covenant community, times that paralyze
one in the face of exceptional forces. There seems to be less emphasis on wholesale slaughter
and more on extraordinary force that leaves one with no exits and few options. At the same time,
this time of calamity will be of unheard of proportions.
Such as has never occurred ( ), since nations came into

being ( ), up to that time ( ) is the speakers way of
predicting unprecedented calamity for the covenant community.
It would seem that this passage in Dan 12:1a5-7 is the source for the great tribulation
( ) language in Matthew 24:21 and Revelation 7:14. In the context of Daniel, the
tribulation has come in the form of remaining loyal to the holy covenant as opposed to
abandoning it (Dan 11:30), in the form of having ones relationship with God interrupted and
replacing God with the state as an object of worship (Dan 11:31), in the form of resisting the
corruption fomented by the oppressive state (Dan 11:32), in the form of resisting this state-
sponsored usurpation of the authority of God (Dan 11:32; Dan 12:3), and in the form of paying
the price up to and including death for resisting this coordinated anti-God campaign (Dan
11:33).
So it is in Revelation; John himself is on the island of Patmos, enduring tribulation

() in the form of perseverance, that is, bearing up under difficult circumstances. In
Smyrna, the tribulation () is partly economic (your poverty) and partly social
(blasphemy). The church in Thyatira is on the verge of compromising their loyalty to Christ by
listening to a woman who is leading them astray; she is in danger of tribulation ().
Beyond these overt references to tribulation (), we know that five of the seven churches
(Rev 2-3) are in some form of tribulation either through abandonment of Christ or compromise.
It is obvious that for John and the seven churches at least the tribulation had already begun in the
first century. Thus, The tribulation consists of pressures to compromise faith, these pressures
coming both from within the church community through seductive teaching and without through
overt oppression.1056 In essence, the tribulation in Daniel and Revelation shares similar forms.
It is noteworthy that Matthew 24:21 also assumes tribulation () in the form of

the challenge to be loyal to Christ. Having announced the great tribulation ( ,
Matt 24:21), Jesus continues by noting what form the great tribulation will take: false Messiahs
(Matt 24:23), false prophets (Matt 24:24) and deception (Matt 24:24). All of this clearly
underlines the fact that tribulation turns on what is or what is not the truth concerning Christ.
This perspective on tribulation, remaining loyal to ultimacies and resisting those who challenge
them, dovetails with the calamity that is mentioned in Dan 12:1.
Dan 12:1b1-2 says, But, at that time, your people will be spared, all (of your people) who
are found written in the book. This is the third of the radical changes in earthly conditions
during historys final moments. This eschatological prophecy promises that, during the
1055
Ibid.
1056
Beale, 433-34.
198
calamitous times (Dan 12:1a4-7) that are on the horizon, the covenant community (all who are
found written in the book) will be spared.
Your people () has already been dealt with (see page 193); we noted that your
people () is not code for ethnic Israel, rather it denotes the participants in and the
beneficiaries of the Messianic era (Dan 9:24). In other words, your people () represents
the true Israel, which ultimately will become the witnessing community, the church, during the
period of intense tribulation (Rev 12:11).
Your people is further disambiguated by all who are found written in the book. This
designation also expands your people beyond literal, ethnic Israel (see also Rev 3:5).
The idea of a divine bookkeeper is attested in the Old Testament. In Exodus 32:32,
Moses refers to a book You have written, evidently indicating Yahwehs minute awareness of
those who are faithful to the covenant and those who are not. This thought is echoed in Psalm
69:28, where book of life ( ) is disambiguated by the righteous
(). Isaiah 4:3 manifests a similar theme when those who are recorded for life
( ) are referred to as holy (). Finally, in Malachi 3:16,
those who fear Yahweh ( ) and esteem His name (
) are written in a book of remembrance ( ).
The net effect is the the book is a metaphor for those who are recognized by Yahweh as
faithful to His covenant; these are the righteous, the holy, those who fear Yahweh and place
ultimate value on Him and Him alone. In the context of Dan 12:1, these are the loyal and faithful
citizens of the Messianic kingdom, once more including more than ethnic Israel.
It is interesting that John, in Rev 3:5, draws upon all who are found written in the book
to underline that those who are so inscribed are overcomers, that is, resisters of the urge to
suppress their witness and instead compromise with idolatry. Once more, per the Old Testament,
those who are found written in the book are faithful Messianic citizens who demonstrate
covenant loyalty.
Now, loyal members of the covenant community, citizens of the Messianic kingdom,
will be spared ( [Niphal, imperfect, 3rd, sg]) in Dan 12:1b1. We should remember
that Michael has been tasked with protecting these people (Dan 12:1a3), so we might expect that
sparing and protecting are more or less mutually interpreting. Most EVVs opt for either
rescue or deliver.
The Hebrew verb () is from a sematic field of terms for escape.1057 Most of the
EVVs opt for delivered in Dan 12:1b1. The Arabic cognate (flt) means to escape, while the
Akkadian cognate (bullutu) means to keep alive.1058 Kohler-Baumgartner translate the Niphal
of with to flee to safety.1059 BDB opts for be delivered in Dan 12:1.1060 Hubbard
avers that the basic meaning of in the Niphal is to slip away safely from a dangerous,
life-threatening situation.1061 Ruprecht concurs, noting that in the Niphal, has the basic
meaning of to slip out of a strait, to slip through a dangerous strait; the Niphal of is
1057
See Escape in NIDOTTE.
1058
KB1, 589.
1059
Ibid; similarly, Holladay, 198.
1060
BDB, 572.
1061
Robert L. Hubbard, Jr., , in NIDOTTE.
199
used primarily of those fleeing from enemies, those who escape and thus elude fatal
danger.1062
It seems clear that protecting takes the form of sparing in the sense of eluding fatal
danger. It seems that Michael does not relieve the covenant community from tribulation, or if
Dan 12:2 is to be taken at face value, does he protect all of them from death; still the overall
claim is that, for the most part, the covenant community will slip safely away from the dangers.
Dan 12:2, with its reference to everlasting life and everlasting abhorrence, focuses
on general resurrection prior to the final judgment. This is the fourth of those conditions that
radically change life on earth; this depicts historys closing moments; the world as we know it is
coming to an end in resurrection.
Dan 12:2 says, That is, all of those who sleep (the sleep of death), in the dust of the
ground will awaken; some to eternal life, and others to a condition of shame, (that is) everlasting
contempt.
The syntactical relationship between Dan 12:2 and Dan 12:1 is signaled by the waw ()
on the first word in Dan 12:2 (). It is difficult to be dogmatic here, since there are
two options for the syntactical function of the waw (). On one hand, the waw () may
function circumstantially to simply introduce a new topic;1063 on the other hand, the waw ()
may function epexegetically, clarifying or specifying the sense of the preceding clause (your
people will be spared).1064 It is difficult to ignore the plausibility of this second option; if we
accept it, then the sense becomes: your people will be spared that is will awaken.
This syntactical relationship ought not to be over-read. That is, the syntax is silent on the
temporal element between sparing in Dan 12:1 and awakening in Dan 12:2. Will be spared
() is written in the imperfect aspect, which essentially means that the event will take
place at some point in the future, and continue for a shorter or longer period of time in the
future.1065 The point is that life for the spared in the covenant community could go on for some
time, and then (furthermore) those who perish during that time may anticipate resurrection.
All of those who sleep in the dust of the ground presents a translation challenge. Most
EVVs have many () who sleep, and this is certainly permissible. However, Kohler-
Baumgartner note that in Dan 12:2, has an inclusive nuance, all.1066 Baldwin notes there
is no word for all as a plural. For this rabbm does duty, and so comes to mean the great
multitude, all.1067 This is a way of underlining the great numbers involved in the resurrection.
For sleep as a metaphor of death, see Job 3:13 14:12; Psalm 13:4; Jeremiah 51:39, 57.
It is interesting to note that the two Jeremiah passages and the passage from Job 14:12 (Job uses
/sleep at this point) use /sleep as a metaphor of death from which one does
not awaken. If this is the figurative supplement to sleep, then Daniel utterly shatters the idea.
1062
E. Ruprecht, , in TLOT II, 987.
1063
Gibson 136.
1064
IBHS, 652.
1065
GKC 107 I; on the aspect of the future, see J-M 113 b.
1066
KB2, 1171.
1067
Baldwin, 204.
200
Those who sleep will awaken ( [Hiphil, imperfect, 3rd, pl]) completes
the resurrection theme. This verb is preserved in the Hebrew Bible only in the Hiphil stem, so
comparison with other stems is not possible. At the same time, the Hiphil signals causation of an
event,1068 and this should be given due consideration; given the context, we may infer that
Yahweh is the agent of the awakening.
Awaken () is from a semantic field of terms for stirring or waking up.1069 For
the most part, /awaken is used (1) of one who awakens from sleep, (2) of one who awakens
from drunkenness, (3) of one who awakens from illness, or (4) of one who awakens from
death.1070 Wallis notes that /awaken pictures the transition from unconsciousness or
dreaming to full consciousness and rationality.1071 Interestingly, it is Yahweh who is involved in
/awakening in 2 Kings 4:31. In this context, the son of a Shunammite woman is dead; he
will not awaken/ (2 Kings 4:31). Elisha prays to Yahweh (2 Kings 4:33), and eventually
the young man returns to life (2 Kings 4:35-36). Wallis comments that Yahwehs omnipotence
alone can reopen the gates from life to death.1072
So it is in Dan 12:2; this passage underscores Gods intention to raise His servants,
martyred in this instance, from death to life; we have here a clear reference to resurrection from
the dead. Joyce Baldwin summarizes the gist admirably: our author can be seen to be thinking
of a general resurrection prior to judgment. As in chapters 2 and 7, the world as we know it has
come to an end and an entirely new order has come, because the everlasting God has broken into
time.1073 To the extent that Dan 12:2 is part of an eschatological prophecy, the verse depicts
probably the ultimate of changes in conditions in the world at the end time. Those who forfeited
their lives during the unprecedented tribulation (Dan 12:1) enjoy the most glorious of reversal of
fortunes: they are raised from the dead to everlasting life.
The awakening is clarified by what amounts to the final judgment; the clarification is
twofold in Dan 12:2: some will awaken to eternal life and others to a condition of shame,
which is further clarified with everlasting contempt.
Eternal life ( ) is used for the first and only time (in this precise
form) in the Hebrew Bible here in Dan 12:2; it is a construct relationship in Hebrew. The
construct is more than likely an adjectival genitive, where life is characterized as eternal;1074
the sense is: eternal/everlasting life.
In a slightly different form, these two lexemes are used in Dan 12:7, He who lives
forever ( ). We may infer that the latter (He who lives forever [
]) is the source for the former (eternal life [ ]). In some sense, then,
those who are raised to eternal life share in the life of He who lives forever.
Moreover, the noun eternal/everlasting () is used for the only time outside of
Daniel 12 in Daniel 9. In Dan 9:24, the Messianic era provides everlasting righteousness
( ); we may infer that, during the period of the final judgment, this
1068
IBHS, 434.
1069
See Stirring, waking up in NIDOTTE.
1070
KB2, 1098; BDB, 884.
1071
G. Wallis, , in TDOT, vol. VI, 275.
1072
Ibid., 277.
1073
Baldwin, 204.
1074
IBHS, 149.
201
Messianic everlasting righteousness ( ) is the source of eternal life

( ) for the martyred saints.
Finally, Genesis 3:22 uses the verbal form of life ( [Qal participle]). In the post-
Fall context in Genesis 3, Yahweh is concerned that mankind, who now knows good and evil,
may eat of the tree of life and live forever ( ) in this condition; accordingly,
man is expelled from the Garden. The point is this: the extension of eternal (everlasting) life to
mankind in Dan 12:2 effectively reverses the original curse upon mankind in Genesis 3. All of
this, in turn, is consequent upon the effects of the Messianic era (Dan 9:24).
There is a flipside in all of this; judgment is a two-edged sword; some are awakened to a
condition of shame (that is) everlasting contempt.
A condition of shame ( [noun, feminine, plural]) is a single noun written in

the plural in the Hebrew text. The plural is the so-called plural of abstraction, which has the
force of subsuming all of the various concrete manifestations inherent in the noun into a quality
or state,1075 hence, a condition of shame. In other words, all of the manifestations of shame are
encapsulated into one term, and reserved for those who merit it.
Shame () is from a semantic field of terms for disgrace.1076 The ranges of

meaning of are (1) reviling, taunt, and (2) disgrace, shame.1077 CDCH offers three
ranges of meaning: (1) reproach taunt, (2) a (condition of) reproach, shame, disgrace, and (3) an
(object of) reproach.1078 Owning to the plural form of the noun, we opt for the second option.
Overall, is in the realm of scorn, insult, and contempt.1079 The condition of these
people is saturated with contempt and abhorrence.1080 It is difficult to avoid the conclusion that
denotes a condition of intense emotional and psychological suffering: taunting,
shaming, scorning, abhorring, and mocking; the eternal pains of the damned are not merely
physical, rather they are also internal and involve severe mental anguish. The next phrase will
clarify this point.
Everlasting contempt ( ) is actually in apposition to a

condition of shame (). There is no coordinating conjunction, and (), between
the two. The syntactical function of apposition is to relate the two concepts in the line shame
contempt more closely, stressing a shared relationship. In this case, the second noun
contempt lifts out the quality or character of the shame:1081 the shame is explicated as
everlasting contempt.
Contempt () is a noun that only appears twice in the Hebrew Bible (Isaiah
66:24; Daniel 12:2). The term essentially denotes abhorrence.1082 BDB opts for aversion.1083
The Septuagint tradition translates with , a term that denotes
1075
See J-M 136 g.
1076
See Shame, disgrace, humiliation, scorn in NIDOTTE.
1077
KB1, 356.
1078
CDCH, 133.
1079
John Hartley, , in NIDOTTE.
1080
Ibid.
1081
Van der Merwe, 229.
1082
CDCH, 82.
1083
BDB, 201.
202
ignominy.1084 The upshot is that the fate of the damned is to be consigned to an eternity of
aversion.
The reader should note that words have two kinds of meaning: denotative meaning and
connotative meaning. In the latter case, a connotative meaning is intended to evoke emotional
reactions to words. It is difficult not to recognize an emotional investment on the part of the
speaker when he/she uses a condition of shame (that is) everlasting contempt to describe the
eternal fate of the damned. On the part of the reader, it seems that such language is intended to
evoke feelings of aversion for such an eternal state; the kind of abhorrence that would prompt one
to avoid this fate at all costs.
Dan 12:3 actually brings the paragraph to a close; at least as far as the Masoretic text is
concerned. That is, Dan 12:3 brings the judgment topics to a conclusion before the author returns
to earth and Daniel. In Dan 12:3, we have the fifth and sixth of the great changes that are to
characterize the end time; these two round out historys closing moments, and they do so by
hinting at the glory to come for those who persevere. Overall, Dan 12:3 depicts the
transfiguration of the victorious; they will shine! The promise in this paragraph is that those
who bring comprehension in this life will shine in the next. To put the same thing another
way, the promise is a clarification of just who the celestial speaker has in mind in Dan 12:2b1
when he mentions those who rise to eternal life; the speaker promises that bring
comprehension in their earthly environment (see especially Dan 11:33, 35) will shine in the
eternal environment. Furthermore, a clarification of those who bring comprehension is teased
out with those who turn many to righteousness; the former bring about the latter. Accordingly,
Daniel concludes the judgment section on a note of grace and victory.
Dan 12:3 is the fifth in a series of eschatological prophecies that depict radically
changing conditions in the universe at the end of human history; in this case, historys closing
moments coalesce around grace and victory. Indeed, those who were faithful bearers of covenant
comprehension and righteousness are finally vindicated; the first will have become last and the
last will have become first!
Those who have insight () have been mentioned previously in

Dan 11:33, 35 (see pages 135-36). At the time, we noted that the /insightful
were those who could discern meanings in and implications of real time situations; they were
those who could disentangle events of the moment and clarify them from Gods point of view.
To be sure, this skill doesnt just happen; rather, the insightful were those who were
knowledgeable about their God (Dan 11:32), especially knowing how God works in human
events. Armed with the latter, the insightful were prepared to accomplish the former: those who
were knowledgeable about how their God operated in history made connections with the
meanings and implications of real time situations in their immediate environment, and then spoke
out about what they knew, and did so unto death!
We also noted some of the lexical data that shed light on the
/insightful; that is to say we noted that the /insightful
employed intellectual effort in acquiring insight, in the sense of keeping an eye on and closely
attending to events and circumstances. The /insightful were those who gave
attention to or pondered events from Gods perspective. The /insightful were
seen to be those who thought through a complex arrangement of considerations resulting in wise
dealing and good practical common sense. Professor Sb wrote that the essential idea in
1084
BAGD, 25.
203
is attentive observation, of perception and scrutiny, through which (emphasis mine) one
becomes insightful.1085 If the lexicons are of any value, they underscore the intellectual effort
involved in the acquisition of wisdom: closely attending to real time events, keeping an eye on
policies and assumptions, pondering current affairs, thinking through complex issues, and
attentive observation and scrutiny of cultural trends and their assumptions in the light of the
interests of God.
Will shine ( [Hiphil, imperfect, 3rd, plural]) is used as a verb only here in the
Hebrew Bible; the nominal derivative, , is used only once in Ezekiel 8:2. The Septuagint
tradition uses (Old Greek) and (Theodotion).
/will shine is translated by Kohler-Baumgartner as glow (of the blessed) in

Dan 12:3.1086 BDB follows suit, translating with send out light, shine; figurative for the
everlasting glory of the teachers of righteousness.1087 Grg comments on the extrabiblical uses
of the root and concludes that , throughout its spectrum of uses in the ancient Near East,
clearly refers to the brightness of the heavenly bodies.1088 It may be a case of over-reading to
infer some level of privileged status for these victors; all the text permits us to affirm is that these
will shine in a transfigured way for an eternity.
The New Testament teases out through its Greek cognate () in Matthew
13:43. The passage is Jesus explanation of the parable of the tares (Matthew 13:36-43).
The Lord begins the explanation in 14:37-39 by teasing out the key players in the parable.
These verses are self-explanatory; the reader should note that the field is the world, not the church
(14:39); this fits in with the reference to the kingdom in 14:39, for the idea of the kingdom has
cosmic overtones.
The gist of the explanation comes in 14:40-42, where Jesus begins to describe the action
that occurs in the parable. Matt 14:40 is probably the crux of His explanation: the sons of the evil
one find themselves uprooted from the world and cast into eternal eschatological doom.
There is, however, flip side: the righteous will shine () like the sun in the
kingdom of their Father. The verse foresees the extravagant eschatological blessedness of the
righteous.
In both Daniel and Matthew, the fate of the faithful takes the form of everlasting glory,
transfigured splendor in the kingdom of God.
Those who turn many to righteousness ( ) is the subject

of the former verb will shine () supplied from the context. The omission of the verb
is an example of gapping, the omission of an item in the second of two adjacent clauses of similar
structure.
1085
M. Sb, , in TLOT III, 1270.
1086
KB1, 265.
1087
BDB, 264.
1088
M. Grg, , in TDOT, vol. IV, 41.
204
It is obvious that we have parallelism here between Dan 12:3a1 and Dan 12:3b1; that is,
those who have insight () is parallel to those who turn (many) to
righteousness (). The grammar makes the parallelism even more obvious:
//
Hiphil, participle, masculine, plural // Hiphil, participle, masculine, plural
Those who have insight // Those who turn to righteousness
The question becomes: what is the import of the parallelism? The nature of this
parallelism is what we may term emphatic seconding, a concept associated with James Kugel.
The idea is that the second term those who turn many to righteousness carries the first term
those who have insight further, signaling not only ... but also.1089 The B-line those who
turn many to righteousness can signal any number of nuances, including indicating a
consequence of the A-line in the B-line.1090 The upshot is that the parallelism affirms that those
who have insight have witnessed in such a way as to turn many to righteousness.
Turn to righteousness () is, as noted, a Hiphil participle. When used

in the Hiphil, the verb () has the following meanings: (1) to declare righteous, justify,
acquit, vindicate; (2) to admit someone to be right; (3) to cause justice to be done, obtain rights
for someone; (4) to cause someone to be acquitted; and (5) to lead someone to righteousness.1091
The final option, (5), is the best for this context: those who lead many to righteousness.1092
Baldwin writes, Those who turn others to righteousness, then, are those who demonstrate their
faith and encourage others to faith, and this the humblest believer can do.1093
Like the stars, forever and ever ( ) is a

simile, suggesting that those who turn many to righteousness share something in common with
stars that shine forever and ever. One cannot be dogmatic here, but it may be the case that the
point of comparison is affective; that is, the feel or impression that stars leave on all of us is
comparable to the shining of those who lead others to righteousness.1094
Summary
It might be well to summarize Dan 12:1-3; as noted, the Masoretic text signals a
paragraph break after 12:3, so this might be a good time to recap.
We must remember the genre of Dan 12:1-3 is eschatological prophecy. This means that
the reader will want to read these verses for the changes that will sweep over the universe in the
worlds final moments; the world, as we know it, is about to come to an end in Dan 12:1-3. To be
sure, Dan 12:1-3 contains all six of the eschatological prophecies; they may be displayed thus:
1 Michael will come on the scene (12:1a2)

2 Then, there will be a time of calamity (12:1a4) conflict
3 Your people will be spared (12:1b1)
1089
Kugel, 51.
1090
Ibid.
1091
CDCH, 374.
1092
Ibid.; similarly, BDB, 842.
1093
Baldwin, 206.
1094
On this point, see G.B. Caird, The Language and Imagery of the Bible (London:
Duckworth Press, 1980), 144-47.
205
4 All those who sleep in the dust of the ground will awaken (12:2a2)
5 Those who have insight will shine (12:3a1) victory
6 Those who turn many to righteousness (will shine) (12:3b1)
Dan 12:1 encompasses three of the eschatological prophecies; for the most part, the
significant change in the worlds condition is an intensification of violent persecution of the
covenant people of God. Dan 12:1 in one way or another focuses on conflict as the world as we
know it draws to its end: a divine protector is now necessary (Dan 12:1a1-3), a time of historically
unprecedented tribulation engulfs the world (Dan 12:1a4-7), through which the people of God will
be spared (Dan 12:1b1). These are the first three ways in which the world will be profoundly
changed during historys closing moments.
Dan 12:2 opens up the notion of a general resurrection prior to the final judgment of all
humanity throughout all of human history. For the most part, the general resurrection motif
encompasses the final three eschatological prophecies; if the first three of the major changes that
will sweep over the world in historys final moments comprise conflict (Dan 12:1), then the final
three embody victory (Dan 12:2-3). Dan 12:2, with its reference to everlasting life and
everlasting abhorrence, focuses on general resurrection prior to the final judgment. This is the
fourth of those conditions that radically change life on earth; the world as we know it is coming to
an end in resurrection.
Dan 12:3 actually brings the paragraph to a close; at least as far as the Masoretic text is
concerned. That is, Dan 12:3 brings the judgment topics to a conclusion before the author returns
to earth and Daniel. In Dan 12:3, we have the fifth and sixth of the great changes that are to
characterize the end time; these two round out historys closing moments, and they do so by
hinting at the glory to come for those who persevere. Overall, Dan 12:3 depicts the
transfiguration of the victorious; they will shine! The promise in this paragraph is that those
who bring comprehension in this life will shine in the next. Furthermore, a clarification of
those who bring comprehension is teased out with those who turn many to righteousness; the
former bring about the latter. Accordingly, Daniel concludes the judgment section on a note of
grace and victory.
Having ended the summary, lets return to the end of the paragraph.
Dan 12:4 brings the speech of the heavenly prophet to a close; Dan 12:5 represents what
Daniel does next. Overall, Dan 12:4 is a directive to Daniel, instructing him to seal up the
document until the appropriate time. Dan 12:4 says, But you Daniel conceal the words and seal
up the document until (the) end time; many will be running back and forth that knowledge will
increase. Obviously, Dan 12:4 is composed of the directive (Dan 12:4a), followed by an
observation concerning the end time (Dan 12:4b), followed by the seventh eschatological
prophecy (Dan 12:4b).
The directive is twofold (conceal [; Qal, imperative] seal [; Qal,

imperative]) followed by a temporal indicator (until [the] end time). The first question is: why
two imperatives? We may have a directive-manner configuration.
The reader should note the parallelism in these two directives: /conceal/keep
secret // /seal/set a seal upon. The reader will also note the similarity in sound and
writing of the two terms: (stam)/ (chtam). These observations underline the
parallelism of the two words. But, what is the nature of the parallelism? Drawing upon Kugels
206
thesis, we may infer emphatic seconding in the second verb, /set a seal upon.1095 More
specifically, we may conjecture that the second imperative specifies how the concealment is to be
achieved; the sense is: keep secret by means of setting a seal upon.
Conceal () is written as a Qal imperative; we should probably give the

imperative its full weight here; the directive is urgent and signals the expectation of immediate
action on Daniels part.1096 The sense is: conceal the words (and do it now!).
Conceal () is from a semantic field of terms for closing or shutting.1097 The

collocation, conceal the words ( ) occurs only here in the Hebrew
Bible. Kohler-Baumgartner translate in Dan 12:4 with shut up the words; keep
secret.1098 CDCH renders in Dan 12:4 with seal up, keep secret, conceal.1099 Holladay
concurs, translating in Dan 12:4 with hide, keep secret.1100 Bill Arnold affirms that
came to designate the closing off of words, visions, or wisdom, thereby making them
hidden and secret.1101 B. Otzen notes that means stop up, close off.1102 The more
literal meaning of the root, stop up the flow of water, takes on a more figurative sense when
applied to words; Otzen notes that in such contexts, may denote keeping a message
secret until a certain time.1103
The Septuagint tradition varies; the Old Greek uses for , and
Theodotion uses for . The former term means to remove from sight,
hide;1104 the latter term means to stop up, shut up.1105
The upshot is that the directive amounts to a command to keep the words
secret, at least for the time being. The question now becomes: what is meant by the words?
The Hebrew term used here () is used in Dan 10:1 (three times) to refer to the message
that was revealed to Daniel by the heavenly speaker. What is more, is also used to
reference the words of this heavenly speaker in Dan 10:6, 9, 11 (twice), 15. It would seem,
therefore, that the words is restricted to the vision that Daniel had received beginning with Dan
10:1.
Seal up the document ( ) is likewise a directive; there is no reason not

to read this directive just as the former: seal up the document (and do it now).
Seal up () is from a semantic field of terms for sealing.1106 Kohler-

Baumgartner translate in Dan 12:4 with seal up.1107 BDB opts for to fasten by
1095
Kugel, 51.
1096
IBHS, 571.
1097
See Closing, shutting in NIDOTTE.
1098
KB1, 770.
1099
Holladay, 261.
1099
Bill Arnold, , in NIDOTTE.
1100
Holladay, 261.
1101
Bill Arnold, , in NIDOTTE.
1102
B. Otzen, , in TDOT, vol. X, 359.
1103
Ibid., 360.
1104
BAGD, 401.
1105
Ibid., 258.
1106
See Seal in NIDOTTE.
207
sealing for Dan 12:4.1108 Regarding sealing, Alan Millard writes, Seals were usually impressed
on lumps of clay to secure documents, containers, doors, etc., and sometimes on pottery vessels to
mark ownership, origin, or content. Sealing was a means of closing something from
interference.1109 Obviously, sealing would preserve a document intact for future reference.
The Septuagint tradition is in agreement, both use for . The Greek

term means to provide with a seal; to seal something up in order to keep it secret.1110 The
verbal form () and the nominal form () of this root play a significant role
in Revelation in the New Testament. This linguistic link shows Johns use of Daniel in Johns
own writing. Of particular interest is Johns use of the seal imagery in Dan 12:4 in Rev 5.
Of particular interest is the use of the nominal form () in Rev 5:1-5. In this
passage, John is transported into heaven and sees in the right hand of the one setting on the throne
a sealed () book. An angel asks who is worthy to open the book and break its seals
(); no one is available (Rev 5:3-5). However, one of the elders points out that the
Lion of the tribe of Judah, the Root of David, has triumphed and is worthy to open the book and
its seven seals (). The connection with Daniel 12 is obvious: Daniel is told to
conceal and seal the document he has until (the) end time; in Rev 5:1-5, that time has come;
the triumph of Jesus Christ via the Cross and Resurrection has begun to fulfill Daniels
prophecies, so that now the seals may be removed. The crucified and resurrected Messiah has
opened the seals (); we are now in (the) end time.
Dan 12:4b is the seventh, and final, of the eschatological prophecies; this is the
concluding description of the radical changes that will characterize human history during
historys closing moments. Dan 12:4b says, Many will be running back and forth, that
knowledge will increase. The close connection between Dan 12:4b and the sealing of the
document should be kept in mind; that is, the visionary has just been treated to the divine
eschatological prophecy concerning historys final moments (Dan 12:1-3), but the information is
under seal for the time being. Still this will not prevent mankind from seeking out some
perspective on the future (Dan 12:4b).
Dan 12:4b is divided into two sentences: (1) Many will be running back and forth and
(2) that knowledge will increase. Both main verbs are written in the imperfect aspect,
suggesting that both may be read as specific futures.1111 The syntactical relationship between the
two sentences is obscure. The second sentence has a simple waw () prefixed to an imperfect
aspect verb. Normally, the conjunction (waw/) with an imperfect verb is an unmarked
connector; however, there are occasions when, for semantic reasons, the waw may signal a
logical connection, for example, a consequential force.1112 In this case, the logical connection
becomes: Many will be running back and forth so that (perhaps in the hope that) knowledge
will increase.1113
1107
KB1, 364.
1108
BDB, 367.
1109
Alan Millard, , in NIDOTTE.
1110
BAGD, 796.
1111
See IBHS, 512.
1112
Ibid., 563.
1113
Montgomery translates, Many shall run to and fro that knowledge may increase,
473; similarly, Young, 258.
208
Many will be running back and forth () is written with a Polel stem. On
balance, the Polel stem corresponds to the active Piel stem. More specifically, the active
Piel/Polel may signal an intensification of the verbal idea, hence roam about.1114 The gloss may
reflect this intensity by adding an adverbial qualifier to roam about frantically or some such
reading. CDCH captures the intensity with to run to and fro.1115 E.-J. Waschke notes that
introduces, in contexts such as Dan 12:4, a process of seeing, investigating, and
seeking.1116 The reader should also note that is used in contexts where despair and times
of distress are implied in the moment of seeking.1117 Moreover, the use of does not imply
a kind of aimless wandering; rather, the investigating and seeking is quite focused on discerning
the shape of the future.
That knowledge will increase ( ) is a sentence that has already been

syntactically located as a consequence of the frantic investigating and seeking. To make a long
story short, the goal is knowledge (). Some commentators emend the text,
substituting /evil for the term in the Masoretic text, . It is claimed that
/evil makes better sense of the verse. However, on the text critical principle that the
more difficult reading is to be preferred, we opt for the text as we have it, .
The noun () is written with a definite article, literally the knowledge. It seems
that the referential function of the article is to signify a particular knowledge.1118 The particular
knowledge that is sought is the ultimate purpose of history, which has been revealed to Daniel but
has been sealed up. As Tremper Longman notes, People will scurry about desperately trying to
find knowledge in their own power, but will fail in their attempt.1119
Will increase () is written in the imperfect aspect. We have already

suggested that this imperfect is a specific future, and this remains the best option. But, there is
another nuance of the imperfect that would fit the context. That is, the imperfect may be read as
an imperfect of possibility;1120 the sense becomes: many will be running back and forth so that
knowledge may increase. In other words, if the imperfect is read modally, then the search may
possibly yield knowledge, but there are no guarantees. As a matter of fact, the simple
consequential syntax of the line can yield the same result; that is, we may read many will be
running back and forth so that knowledge will increase in the sense that there are no guarantees
here either.
Revelatory dialogue Dan 12:5-13
Dan 12:5-13 is, by way of genre, a revelatory dialogue, which presents itself to the
reader as a conversation between a revealer (an angel in this case) and a recipient; the reader
should appreciate the prominence of the supernatural dialogue partner.1121 The revelatory
dialogue opens with a dialogue between two angels (Dan 12:6-7). Daniel overhears this dialogue
and it leaves him puzzled (again!), so Daniel asks the dialogue partners a question (Dan 12:8).
1114
Williams 143; Lambdin 148 c.
1115
CDCH, 453.
1116
E.-J. Waschke, , in TDOT, vol. XIV, 529.
1117
Ibid.
1118
IBHS, 242.
1119
Longman, 285.
1120
IBHS, 508.
1121
FOTL/Daniel, 117.
209
Then, one of the dialogue partners concludes by addressing Daniel (Dan 12:9-13). With this
dialogue, the book of Daniel comes to a close.
Accordingly, the reader is entitled to assume that the content depicted in the dialogue
(Dan 12:5-13) is under the full authority of heaven. Matters of timing, of duration, and of import
are all under the aegis of the One who lives forever. What is more and this is crucial for
appreciating the spiritual impact of this unit, the state of utter helplessness to which the covenant
people will be reduced (Dan 12:7) is also well within the domain of Divine authority.
12:5a1 Then, I, Daniel, looked,

2
12:5a and behold:
12:5a3 two others were
standing;
12:5b1 the one on this side of the bank
of the river,
12:5b2 and the other on that side of the
bank of the river.
12:6a1 Then one said to the man
dressed in linen,
12:6a2 who (was) above the waters of
the river;
12:6b1 How long the end of these
astonishing
things?
12:7a1 Subsequently I
heard the man dressed in linen,
12:7a2 who (was) above the waters of
the river,
12:7a3 and he
raised his right hand and his left hand to
the heavens,
12:7a4 and then he swore by the One
that lives forever;
12:7b1 that after an
appointed time appointed times,
and a half,
12:7b2 as soon as the shattering
of the power of the holy
people is finished,
12:7b3 all these things will come to an
end.
12:8a1 While I heard,
2
12:8a I did not comprehend;
12:8b1 so I said:
12:8b2 Lord, what the meaning of
this?
12:9a1 Then, he said:
210
12:9a2 Go, Daniel;

12:9b1 for kept secret
and sealed the words,
12:9b2 until (the) end time.
12:10a1 Many will
display the effects of being select,
that is to say, display the effects of being
cleansed and be proven dependable,
12:10a2 and so, the wicked will act
wickedly,
12:10a3 since none of the
wicked understands;
12:10b1 on the other hand those who are
wise will
understand.
12:11a1 Now, from the time that the
daily offering is
abolished,
12:11a2 and (the) abomination that desolates;
12:11b1 one thousand two
hundred and ninety days.
12:12a1 Blessed the one who is patient
and reaches;
12:12b1 one thousand three
hundred and thirty five
days.
12:13a1 But you, go to the end;
12:13b1 then
you will have rest and appear for your
destiny at the end of days.
Structure of revelatory dialogue
Introductory statement by Daniel (12:5)
Revelatory dialogue (12:6-13)

Question answer between two angels (12:6-7)
Question How long? (12:6)
Answer (12:7b)
After an appointed time appointed times and a half (12:7b1)
As soon as the shattering of the power of the holy people is finished (12:7b2-3)
Question answer between Daniel and angel (12:8-13)

Daniels question (12:8)
Question What is the meaning? (12:8b2)
Angels answer (12:9-13)
Directive addressed to Daniel (12:9)
Eschatological prophecy (12:10)
Eschatological prophecy (12:11) Answer
Benediction (12:12)
Directive (12:13a1)
211
Promise to Daniel (12:13b1)
The structure of the revelatory dialogue is essentially a two part question-answer format.
The first question is temporal (Dan 12:6) followed by a cryptic temporal answer (Dan 12:7b1)
with an ominous clarifying statement (Dan 12:7b2-3). The second question (Dan 12:8b2) is more
pragmatic, inquiring into the meaning of Dan 12:7b. The angelic answer is recorded in Dan 12:9-
13, a pericope that is framed by a directive to Daniel (Dan 12:9, 13a1). Within the frame comes
the answer to the pragmatic question; the answer consists of two eschatological prophecies (Dan
12:10-11) and one benediction (Dan 12:12).
Introductory statement by Daniel (Dan 12:5)
Dan 12:5 is reminiscent of Dan 10:4-5, suggesting a link that identifies another divine
revelation. In this case, Dan 12:5 sets the scene for the first crucial question.
Revelatory dialogues (Dan 12:6-13)
Dan 12:6 begins the revelatory dialogue proper (Dan 12:6-13). There are two sets of
question-answer dialogues in the pericope. The first dialogue is between two angels (Dan 12:6-7)
and asks the temporal question (Dan 12:7). The second dialogue, the longer of the two (and
possibly the more crucial) is between Daniel and an angel (Dan 12:8-13). In this dialogue, the
question concerns outcomes (Dan 12:8b2); the answer is threefold: two eschatological prophecies
(Dan 12:10-11) and a benediction (Dan 12:12).
First dialogue between two angels concerning a temporal matter (Dan 12:6-7)
Dan 12:6 poses the first critical question; Dan 12:6b1 says, How long the end of these
astonishing things? The sense of Dan 12:6 is pretty much linked to the temporal marker
(). functions as a temporal adverb, and in this combination
() means how long?1122 The collocation underlines duration; a more literal
translation is until when?1123 The more literal translation permits reading the utterance thus:
How long until the end of these things?
The end of these astonishing things ( ) is a genitive construction. It is

best to read this genitive as an event proposition;1124 in this case, the event is signaled by the
lead term, end, read in a verbal sense, come to an end. The upshot is ending happens to
these things. The overall idea is: these things will come to an end, but when?
These astonishing things () uses the definite article with a demonstrative

force,1125 these astonishing things. The root term, a noun (), is used in Dan 11:36,
suggesting that the back reference to these astonishing things hearkens to that context (Da
11:36-45). Within this context, the reader discovers a wide variety of astonishing things,
including the deification of political leadership (11:36-39), many within the covenant community
falling (Dan 11:40-45; especially 11:41), and the ultimate demise of this kind of political-military
tyrant (Dan 11:45).
1122
IBHS, 318.
1123
KB1, 654.
1124
Beekman and Callow, 257.
1125
IBHS, 246.
212
Astonishing things () is from a semantic field of terms for marvel or wonder.1126

As noted in the previous paragraph, these wonders may be either grim or more inviting. The
noun refers to that which may evoke either awe or wonder;1127 something unusual or a
miracle.1128 BDB reads in the sense of a wonder that is hard to understand, or even a
wonder that amounts to extraordinary trials.1129 R. Albertz has a useful overview of the lexeme.
He writes that in the large, major category of its usage, the root indicates an event that a
person, judging by the customary and the expected, finds extraordinary, impossible, even
wonderful.1130 J. Conrad affirms that the basic meaning of is to be different, striking,
remarkable.1131 These striking events are remarkable insofar as the events depict phenomena
that transcend the power of human knowledge and understanding.1132 With this in mind,
may denote that which is inscrutable, incredible.1133 Conrad notes that in Dan
12:6 refers to events which those who remain faithful to God can experience only as totally
mysterious and therefore baneful.1134 The upshot is that these astonishing things in Dan 12:6
are mysterious and distressing, enigmatic and worrying, puzzling and painful, incredible and
stressful.
End (), as noted above, is an event kind of term; the questions is; when will these
astonishing (perplexing and perturbing) things come an end? The question concerns duration
and termination. implies that, at some stage, there will be a cutoff point; the puzzling and
painful events endured by the covenant people will come to an end; the question is when?
Dan 12:7 provides the answer, if somewhat cryptic and daunting, to the question: How
long until the end of these astonishing things? There are two parts to the answer: (1) after an
appointed time appointed times, and a half (Dan 12:7b1); and (2) as soon as the shattering of the
power of the holy people is finished (Dan 12:7b2). Then, we are assured, all of these things
will come to an end (Dan 12:7b3).
Dan 12:7b1: After an appointed time appointed times, and a half (

) is a clause that requires attention to the Masoretic punctuation.
There is a slight pause indicated after times () with a geresh; there is also a
pause after a half () with a rebia. For what it is worth, this indicates that an appointed
time appointed times are to be read as a unit, followed by a half.
The forms of the terms in the clause are as follows: after an appointed time
() is a prepositional phrase; appointed time () is a singular noun from
the root ; appointed times () is a plural noun from the same root,
(the noun is plural, not dual; any sense of two times, a dual translation, is not
permitted); and a half () is a singular noun with a prefixed coordinating conjunction
().
After an appointed time () is a prepositional phrase; the question is: How

is the preposition () used? The preposition may have a temporal use, designating the close
1126
See Marvel, wonder in NIDOTTE.
1127
CDCH, 357.
1128
KB2, 928.
1129
BDB, 810.
1130
R. Albertz, , in TLOT II, 982.
1131
J. Conrad, , TDOT, vol. XI, 534.
1132
Ibid.
1133
Ibid., 535.
1134
Ibid., 544.
213
of a period of time; the sense is after.1135 The net effect is that the preposition indicates a
terminal point in time of some process, hence after an appointed time.1136
Appointed time appointed times ( ) are two terms from the

same root (). As already noted, if the Masoretic punctuation is of any value, the two
terms should be read as a unit of some sort. Syntactically, it is difficult not to read these two
terms as appositional. That is, the second term, appointed times (), specifies a
common or shared relationship with the first, appointed time ().1137 If nothing else,
apposition indicates that time will simply roll on, seemingly unscathed and untouched by the
divine hand. As Longman puts it, just as wickedness seems to be gaining momentum, it will be
slowed and then stopped.1138 Joyce Baldwin puts matters this way, there are yet to be other
Antiochus-like oppressors, that time will apparently roll on uneventfully as if belying the truth of
the prophecy, but that suddenly and surely, at the appropriate moment, divine intervention will
interrupt historys course.1139
Some commentators and quite a few footnotes in Bibles affirm that appointed time
appointed times, and a half amounts to three and one half years. This is unwarranted on three
grounds: the text, the grammar, and the lexical data. First, there is no word for year in the text;
Daniel had a word () available to him (which he uses in Dan 9:2 [seventy years]), but
he does not use it. So, on the grounds of what we have written in the text, there is no warrant for
reading year or years in this clause. Second, there is the matter of grammar; as noted above,
the second term is a plural noun. This means that any such reading as two years, or two
periods for that matter, would require a dual form, which we do not have. Accordingly, those
footnotes or commentators that read appointed time appointed times in the sense of three
years are simply mistaken on grammatical and textual grounds. Finally, the lexical data on
suggests that the term is fairly open-ended although fixed. Kohler-Baumgartner tell
us that is an agreed time or an appointed time.1140 CDCH concurs, noting that
indicates an appointed time or a due season.1141 Finally, as our translation
indicates, is less a matter of temporal duration and more a matter of an emphasized
phase within a temporal continuum.1142 Thus, is truly an appointed time, a time
designated by Yahweh. The upshot is that, lexically, there is no warrant whatsoever for reading
in the sense of years.
Half () is a masculine noun that is derived from a verbal root that means to
divide or to divide into, hence half.1143 Read in tandem with appointed time appointed
1135
BDB, 517; KB1, 508; Van der Merwe, 285.
1136
IBHS, 206.
1137
Gibson 39.
1138
Longman, 286.
1139
Baldwin, 208.
1140
KB1, 558; there is an Aramaic noun () that means either time or year; and
that is used in the Aramaic of Dan 7:25. Kohler-Baumgartner read in Dan 12:7 in
light of this Aramaic noun, and thus suggest three and a half years for the reading in 12:7. The
warrant for this substitution escapes me (see KB2, 1944).
1141
CDCH, 209.
1142
K. Koch, , in TDOT, vol. VIII, 172.
1143
KB1, 343; see also CDCH, 129.
214
times, this noun does seem to indicate that the growing momentum of wickedness implied in
appointed time appointed times will suddenly be dramatically slowed.1144
To recap; appointed time appointed times and a half is temporally nonspecific. What is
specific is that this unspecified period of time is fixed or designated or appointed by Yahweh,
however long it is by the calendar. What is more, the symbolism of appointed time appointed
times suggests a crescendo, an upsurge over time, in wickedness. At the same time, the
momentum in evil is arrested; a half symbolizes Yahwehs intervention. Finally, against no
small number of Bible footnotes and commentators, it is not possible to read either the Aramaic
of Dan 7:25 or the Hebrew of Dan 12:7 as three and one half years, or three and one half anything
else; this reading is precluded largely on grammatical grounds as well as lexical grounds.
Dan 12:7b2: As soon as the shattering of the power of the holy people is finished is an
infinitive clause. Now, this infinitive clause is further nuanced with a prefixed preposition to the
infinitive (); the upshot of this construction is this: the syntactical function of this
infinitive clause is to specify the events that will occur just before those events depicted in the
next line (Daniel 12:7b3).1145 The reader should not over-interpret the just before aspect of this
construction. It is best to read the infinitive as signaling events that occur sometime before that
mentioned in 12:7b3 (all these things will come to an end).
The shattering of the power of holy people ( ) is a

complex genitive construction; literally the shattering of the power of people of holiness. The
phrase the power of people of holiness is joined by a maqqep (), telling us that these words
form a single unit; we shall begin here. People of holiness is an attributive genitive, which
means that holiness is an attribute, a quality, of people;1146 hence, for the reader of English,
we have an adjective-noun combination: holy people. Next, power of holy people is, more
than likely, the possessive genitive; the sense is: the power owned/possessed by holy people;1147
the sense may be: power at the disposal of holy people. Finally, the shattering of the power
is an objective genitive, which tells us that the action of the infinitive construct (shattering) is
unleashed on the power of holy people.1148 The upshot is this: there is to be a shattering and
the focus of this shattering is the holy peoples power. Not until this is finished () will
Yahweh intervene.
1144
It is claimed that time times, and a half in Dan 12:7amounts to three and one half
years based on the Aramaic of Dan 7:25. There are two problems with this reading: first, there is
no justification, other than a subjective decision, for restricting the Aramaic in Dan 7:25
to year; it can just as easily mean time; and if Dan 7:25 and 12:7 are truly mutually
interpretative, then both may read their respective terms ( in 7:25 and in 12:7)
as time. Second, and this is the unanswerable point, the term in Dan 12:7, , is
plural appointed times not dual two times. No one can reasonably say that
/appointed times is equivalent to two units of anything! Beyond this, to
misread Dan 12:7 in terms of three and one half years and then relate this three and one half years
to the last half of the seven in Dan 9:27 is simply not possible!
1145
For this use of the preposition () with the infinitive, see Van der Merwe, 157.
1146
IBHS, 149.
1147
Ibid., 145.
1148
Ibid., 147.
215
Shattering () is from a sematic field of terms for destroying;1149 the verb appears
only here in Daniel. In the Qal stem, tends to denote smashing something to pieces
(Judges 7:19; Jeremiah 22:28).1150
Much the same may be said for the Piel of this verb, which we have in Dan 12:7;
denotes break up, shatter, and smash to pieces.1151 The Piel of appears 15 times in the
Hebrew Bible; for the most part, Yahweh is the subject of the verb, whether He uses
intermediaries or not (1 Kings 5:9; Psalm 2:9; Jeremiah 13:4; 51:20-23). When used strictly of
one human shattering () another, the Piel of signals physical death (Psalm 137:9)
or symbolizes upheaval in society (Jeremiah 48:12).
The upshot is this: it is difficult to ignore the destructiveness implies in the use of this
verb in both the Qal and Piel stems. It seems, therefore, that denotes extinguishing or
putting an end to the object of the verb. In this case, the direct object of the terminating is the
power of the holy people. We should note that it is not the holy people themselves who are
shattered to pieces, but rather their power.
Power of holy people uses for power. To begin with, we might do well to
keep in mind the force of the genitive: power possessed by/at the disposal of holy people. The
question then becomes: how can this power be shattered?
As noted, the word for power is the Hebrew term , which is literally hand. We
clearly have an instance of a noun used figuratively. BDB gives about as good a treatment of the
figurative uses of as we shall find:1152 (1) strength, (2) ability, (3) dominion, (4) display of
strength, (5) possession, (6) care, charge. To this list, CDCH adds: (7) the sphere of power, rule,
or control, (8) authority, (9) charge or custody, (10) courage.1153
If we plug in the more reasonable nuances to our phrase power at the disposal of holy
people then we have: (1) shattering the display of strength at the disposal of holy people; (2)
shattering the ability at the disposal of holy people; (3) shattering the sphere of control at the
disposal of holy people; (4) shattering the authority at the disposal of holy people; and (5)
shattering the courage at the disposal of holy people.
Before we decide (or attempt to decide) how is used in Dan 12:7, it is wise to
survey the use of the noun elsewhere in Daniel. Daniel uses 16 times in his book, with two
of the above nuances gaining pride of place: (1) power/ in the sense of display of strength
(Dan 8:4, 7, 25; 9:15; 11:42); it should be noted that these various displays of strength are the
means by which one person/group prevails over another; (2) power/ in the sense of sphere
of control/authority (Dan 1:2; 9:10; 11:11, 16, 41). The Dan 9:10 passage uses in the
sense of prophetic authority, otherwise the uses in this category are military. So, where does this
leave us?
1149
See Shattering, breaking, destroying in NIDOTTE.
1150
KB1, 711.
1151
CDCH, 279.
1152
BDB, 390.
1153
CDCH, 145.
216
Clearly, Daniel uses more often than not to signal the display of strength, in the
sense of the ability to prevail. We may tentatively suggest that Dan 12:7 denotes the shattering of
the power to prevail at the disposal of holy people. Quite possibly, Daniel has in mind the
display of spiritual strength at the disposal of holy people that is shattered; this amounts to what
Joyce Baldwin identified as the utter helplessness of believers in the face of their
persecutors.1154
The notion of spiritual strength emerges when we tease out the phrase holy people
(). The question is: What makes holy people holy? This precise collocation
() occurs twice in the Old Testament, here and Deuteronomy 26:19. In the
context of Deuteronomy 26, holy people are: (1) those people who have identified Yahweh as
their God, (2) Yahwehs treasured people, (3) people who observe Torah, (4) a glorious people
above all nations, and (5) a holy people to Yahweh, their God (Deuteronomy 26:17-19).
To be sure, Deuteronomy 26:17 is especially helpful for understanding what makes a

holy people a holy people. That is, these are people who have made a public commitment that
Yahweh is their God (Deuteronomy 26:17a); they are people who fully commit themselves to walk
in Yahwehs ways (26:17b), to keep Yahwehs statutes and commandments (26:17c) and to listen
to Yahwehs voice (26:17d). In a nutshell, these are people whose lives are totally governed by
what Yahweh thinks and what Yahweh wants.
The sum of the matter is this: when the heavenly speaker refers to a time when the
power at the disposal of holy people is effectively shattered, he foresees a time when believers
and the things they stand for will no longer prevail in their society; he foresees a time when those
who openly identify with Yahweh as their God, privately and publically observe Torah, and
forthrightly live by the statutes and commandments of Yahweh will be helpless in the face of
their persecutors. It is at this juncture that the full force of the operative term here shattering
should come to the fore: the power to prevail spiritually shattered into fragments; the ability
to carry the day in the name of Yahweh splintered into slivers; the strength to resist moral
debauchery or even political tyranny smashed to rubble. That is what is ahead for the people of
God.
John in the Revelation picks up on this theme, the holy people no longer prevailing, in
Rev 6:10-11. In Rev 6:10, a group of martyred saints in heaven cry out, asking how long before
the Lord avenges their blood. The response in 6:11 echoes the theme of holy people no longer
prevailing; in 6:11, the martyrs were given a white robe and told to rest until the number of their
fellow servants and their brethren who were to be killed even as they had been, should be
completed also. The verb translated killed may be read either literally to martyr or
figuratively to eliminate the influence of in one way or another; the figurative use of this verb in
Rev 6:11 echoes the shattering of the prevailing influence of holy people in Dan 12:7. Note also
that both Dan 12:7 and Rev 6:11 end pretty much the same way; Dan 12:7 mentions the
shattering of the power of holy people is finished; and Rev 6:11 ends with should be completed
also. It should not surprise us too much that if the Messiah had to endure suffering and
marginalization and rejection and even death in order to secure His victory, we, His followers,
might be called upon to do exactly the same thing; if we take up His Cross, what else would we
expect? Of this, I am certain: none of us need expect to be spared this ignominy and tribulation,
if called upon, in this life!
1154
Baldwin, 208.
217
So, in Dan 12:6, an angel asks the operative question: How long until the end of these
awful things? The answer was twofold: first, in terms of time, the how long? is unspecified
and indefinite (appointed time appointed times, and a half); the upshot is however long God
wants terrible things to go on until He appoints the time to pull the plug; second, in terms of
events on earth, the how long? is teased out in terms of a visible sign: the neutering, the social
sterilization, of Gods holy people on earth. To be sure, this social and spiritual neutering of
Gods holy people will occur just before what comes next!
All these things will come to an end ( ) is the final

word from the angelic speaker. There are two questions here: (1) what is meant by these things
and (2) what is the thrust of come to an end?
To begin with, there is a syntactical matter. As we noted above (page 211), all these
things will come to an end is preceded by an adverbial clause (as soon as the shattering of the
power of the holy people is finished); this adverbial clause describes the events that occur
sometime before all these things will come to an end. The upshot is that the power of the holy
people is finally shattered, and then, all these things will come to an end.
All these things () is a bit trying to pin down in terms of antecedents.

The best answer may be to look to the question in Daniel 12:6 How long until the end of these
wonders/? If we read the definite article on the noun wonders as a
demonstrative, then these wonders provides an antecedent reference to all these things, i.e., all
these wonders.1155 At the time, we noted that the wonders/ in Daniel 12:6c describe
the reaction to the events depicted in the broad context of Daniel 11:36, that is in Daniel 11:21-
12:1. Accordingly, all these things/these wonders pick up a wide range of bewildering and
astounding and threatening events in the context of Daniel 11:21-12:1. At the same time, the
context of all these things includes the shattering of the power of holy people; this would seem
to be the terminal event before the end, indicated in the next line. The visible sign of the end of
human history is the complete extinction of the influence of holy people; when this occurs, time
will have come to its end.
Come to an end () is written in the imperfect aspect, which signals that

this event (come to an end) will occur in the future as a definite event; it is an expectation.1156
The verb () is from a semantic field of terms for finishing.1157 The range of
meanings of in the Qal, in which stem the verb is written in Dan 12:7, is thus: (1) to stop,
to come to an end; (2) to be finished, completed; (3) to vanish, fade away; (4) to perish; (5) to be
determined; and (6) to fail.1158 In this context, either option (1) or (2) would fit.
Accordingly, when the kinds of events articulated in Dan 11:21-12:1 (attacking covenant
leaders [Dan 11:22], brutal expansionistic wars [Dan 11:24-27], harassing the holy covenant [Dan
11:28, 30], forsaking the holy covenant [Dan 11:30, 32], assailing worship [Dan 11:31],
persecution of Gods witnesses [Dan 11:33-35], anti-God movements [Dan 11:36], self-
deification of political leaders [Dan 11:37-39], attacking the holy land [Dan 11:41], and
unprecedented persecution of Gods people [Dan 12:1]) begin to occur, history will have reached
the beginning of its end. The reader will note that, as human history limps to its end, wars and
1155
For the use of the definite article to signal a demonstrative, see IBHS, 243.
1156
Van der Merwe, 147.
1157
See Finishing in NIDOTTE.
1158
KB1, 477.
218
rumors of wars, wide-ranging kinds of attacks on God and His people, as well as the self-
deification of political-military leaders will dominate the time of the end. Of all of the kinds of
events that emerge out of Dan 11:21-12:1, those that highlight the persecution of Gods people
and the militant opposition to God Himself will dominate the world scene; when these things are
completed, then the end will come.
Question answer between Daniel and angel (12:8-13)
The book of Daniel ends with a question-answer session between Daniel and a heavenly
speaker. The key events that will populate the end of human history having been outlined, Daniel
is once again befuddled, so he asks about the outcome of all of what he had just heard (Dan 12:8).
The angels answer is complex; before he answers Daniel directly, the speaker gives Daniel a
directive (Dan 12:9); then the speaker answers Daniel with two eschatological prophecies (Dan
12:10-11) and a benediction (Dan 12:12). The angel then closes his answer and the book with
another directive and a promise to Daniel (Dan 12:13).
Dan 12:8a1-2 depicts Daniels confusion: While I heard, I did not comprehend
( ). The syntactical function of Daniel 12:8a1-2 is to
provide background information explaining the need for the following question.1159 Furthermore,
the two sentences are antithetical as the negated second clause makes clear.1160 Daniel naturally
heard () what had been said; but, he does not comprehend () what he heard.
Comprehend () is from a semantic field of terms for understanding.1161 The

imperfect aspect of probably signals a state, which, although completed in the past,
nevertheless extends its influence into the present; the sense is: while I heard, I did not
comprehend (and I still dont).1162
Comprehend () is written in the Qal stem; in the Qal stem, the verb has these
meanings: (1) to understand, see, and (2) to pay attention to, consider.1163 BDB reads in
Dan 12:8 in the sense of intellectual perception: understand, know (with the mind).1164 Terence
Fretheim notes that the general use of suggests insight and understanding that comes
through the senses (such as hearing).1165 The upshot is that, although Daniel heard what was said,
he did not intellectually comprehend it. As we shall note later concerning Dan 12:8b2, Daniels
lack of comprehension seems to have included the significance of what he had heard; as a matter
of context, this may be the burden of his bewilderment.
Dan 12:8b1-2 follows up Daniels confession of incomprehension with a question: What

is the meaning of this? ( ). The syntax of the interrogative suggests
that Daniel is asking about the nature of what he has just heard.1166
Meaning () is the operative term. Most EVVs translate with either

outcome or end, translations which, in and of themselves, are adequate. When used in a
1159
For this use of the circumstantial clause, see Gibson 135, 137.
1160
Ibid., 142.
1161
See Understanding in NIDOTTE.
1162
GKC 106 g.
1163
KB1, 122.
1164
BDB, 106.
1165
Terence Fretheim, , in NIDOTTE.
1166
Van der Merwe, 324.
219
temporal context, may mean consequence, end, result, future.1167 BDB seems to
follow suit, translating in Dan 12:8 in the sense of the end or ultimate issue of a
course of action.1168 Ernst Jenni notes that in Daniel 12:8, has a final sense,
translating: what is the end of these things? Jenni does note that may involve
both process and end when the context calls for outcome or end in translation.1169 Seebass notes
that in Dan 12:8 highlights the outcome of all the miracles which had been
mentioned previously.1170
The commentaries vary somewhat in translating and explaining . Driver

prefers a temporal sense and translates closing stage.1171 Longman glosses outcome without
further comment.1172 Hartman and Di Lella prefer explanation.1173 Pter-Contesse and Ellington
opt for issue in the sense of what result?1174 Finally, Joyce Baldwin relates to the
sense of full significance of the events that have been related by the celestial speaker.1175 In a
similar manner, Russell notes that with Daniel asks for further elucidation or an
interpretation of these things mentioned by the speaker.1176
The net effect is that Daniel is baffled by the significance, the meaning, the long-range
implications, of what he has heard; he is puzzled by what the ultimate consequences of all of this
might be; he hears the words, but they mean nothing to him. There is a point that readers of
prophecy ought to weigh and consider: only after some predicted event has come to pass is one
able to see its full significance; prophecies do not supply information from which a programme
can be constructed.1177 In any event, the angelic answer brings the book of Daniel to a close.
The angels answer (Dan 12:9-13)
It might be useful to review the structure of the heavenly speakers response:
Directive addressed to Daniel (12:9)

Eschatological prophecy (12:10)
Eschatological prophecy (12:11) Response
Benediction (12:12)
Directive - promise to Daniel (12:13)
As the reader can see, the response, strictly speaking, is framed by two directives to
Daniel. On one hand, the speaker is solicitous of Daniel (Dan 12:9, 13); on the other hand, the
angel does intend to respond to him (Dan 12:10-12).
1167
CDCH, 13.
1168
BDB, 31.
1169
E. Jenni, , in TLOT I, 86-87.
1170
H. Seebass, , in TDOT, vol. I, 210.
1171
Driver, 204; also Goldingay, 274; Young, 260.
1172
Longman, 286.
1173
1174
1175
Baldwin, 208.
1176
Gibson, Daniel, 227.
1177
Baldwin, 208.
220
Dan 12:9 is the first directive to Daniel is this: Get on with your life, Daniel; for the
words are shut up and sealed until the end time. The syntax is that of directive followed by the
motive for following through on the command.1178
Get on with your life ( [Qal, imperative, masc, sing]) is a straightforward

command addressed to Daniel.1179 The verb () is used in a figurative sense; BDB offers
live (walk) in general.1180 Pursue your life is the sense of the directive. Driver makes the
point that in saying Go, get on with your life, the speaker is also telling him that further inquiry
is pointless.1181 Slotki takes this a step further affirming that Daniel is told in effect not to pry
into what is beyond human ken.1182 This abrupt directive does seem to be a bit dismissive;
without being contemptuous of Daniel, the speaker is telling Daniel that he has seen and heard all
he is going to see and hear; to be sure, the words, sealed though they are, will take care of
themselves.
The motive offered for Daniel getting on with his life is this: for the words are shut up
and sealed until the end time (
). In form, Daniel 12:9b1-2 is a verbless clause with the participles as the
predicate and the nominative as the subject. In general, the nominal clause presents a
communication as something that is fixed, a state of being so and so.1183 This fixedness
strengthens the motive for Daniel to simply get on with his life.
In a verbless clause, there are two components. First, we have what is given, the
starting point or topic; in this case, the topic is the words.1184 Second, we have the new
information, the comment on what is given;1185 in this case, shut up and sealed. The point is
that the comment should be that which attracts our attention vis--vis the words.
Shut up and sealed ([Qal, pass, ptc] [Qal, pass, ptc] )

features two passive participles as the comment on the words. We have met both of these terms
earlier in Dan 12:4 (see the full notes on pages 204-05). At that time, /shut up denoted
keeping something secret so as to close it off from public consumption. /seal had more
to do with preserving something intact for future reference. Now, this latter term, through the
Septuagint, links Dan 12:4 and the sealed documents with their unsealing in Revelation 5:1-5.
The upshot is that the directive to Daniel to get on with his life is based on the fact that the words
are shut up and sealed, preserved for future use, which eventuates in Revelation 5:1-5. Daniel
has finished his work; now he must wait until the end.
Dan 12:10 is the first eschatological prophecy: Many will display the results of being
select, that is to say, display the effects of being cleansed and be proven dependable, and so, the
wicked will act wickedly since none of the wicked understands; on the other hand, those who are
wise will understand. The chiastic structure of this verse is telling:
1178
See Gibson 125; IBHS, 651.
1179
Gibson 66.
1180
BDB, 234.
1181
Driver, 204.
1182
Slotki, 103.
1183
GKC 140 e.
1184
See Ellen van Wolde in Miller, 330.
1185
Ibid.
221
A the wise (display the results of being select, display the effects of being cleansed,
and be proven dependable)
B the wicked (will act wickedly since none of the wicked understands)
A the wise (those who are wise will understand)
Graphically, this A-B-A chiasm highlights the fact that the wicked are contained by
the wise. Moreover, strictly speaking, this prophecy has little or nothing to do with what
Daniel asked (Dan 12:8). At the same time, were Daniel anxious over the tenor of these things
(Dan 12:8), then this prophecy should console him somewhat.
Many will display the results of being select, display the effects of being cleansed, and
be proven dependable ( ) is a
translation that differs from most of the EVVs. The syntactical-semantic thrust of the verbal
forms should be given more attention than they are.
/display the results of being select is written as Hithpael imperfect; the

syntactical-semantic weight of the Hithpael stem should be reflected in the translation. The
syntactical-semantic import of the Hithpael stem is that the subject (many in this case) is
transformed into the effected state signified by the root.1186 GKC adds that the Hithpael can
denote to show oneself, to affect to be of a certain character.1187 J-M adds that the stem can
mean to show oneself (truly or falsely) to be such and such.1188 Enough has been said on the
syntactical-semantic point to justify the translation, display the results of being; now we must
turn to the meaning of this root () in the Hithpael stem.
/select is from a semantic field of terms for clear.1189 According to Kohler-

Baumgartner, has ancient Near Eastern cognates. For example, Jewish Aramaic has a
cognate that means to be clear, to select; to cleanse; the Akkadian cognate means to shimmer,
purified, pure; the Ugaritic cognate means to be free, to be pure.1190 V. Hamp proposes that
derives from an Arabic root that means to be free; then to be pure; while the use of
the term in the Old Testament is more along the lines of to separate, to select.1191 Richard
Averbeck notes that the root () denotes pure, clean, and therefore comes to mean
something that is choice, special (emphasis mine).1192 Professor Averbecks observation is
reflected in my translation: display the results of being select, where select denotes the state
of being something that is choice.
The net effect is that, the Hithpael of this root () in Dan 12:10 means to display
the results of being select, of being choice, singled out for a task, perhaps even displaying the
results of having been chosen by Yahweh for the task at hand (which is teased out in the next two
verbs). The angelic speaker refers to the hand-picked, the elite, the specially selected for this
hour and for their task; these, and there are many of them, will display the results of being
1186
IBHS, 429.
1187
GKC 54 d.
1188
J-M 53 i.
1189
See Clear in NIDOTTE.
1190
KB1, 162.
1191
V. Hamp, , TDOT, vol. II, 308.
1192
Richard Averbeck, , in NIDOTTE; see the full notes on on pages
142-43.
222
select ones, choice, the highest quality and first rate. At this point, Daniel clarifies just what he
means by display the results of being select.
That is to say, display the effects of being cleansed ( [simple waw,

Hithpael, imperfect, 3rd, plural]) is linked to the preceding verb (display the effects of being
select) with a simple waw (). For the most part, the simple waw () prefixed to an
imperfect aspect verb simply signals some sort of connectivity. However, the simple waw ()
prefixed to the imperfect may on lexical grounds signal a logical relationship to its
predecessor.1193 Now, the lexical similarities between the three verbs in Dan 12:10 should be
obvious: /select, choice, /cleanse, and /dependable. What is more,
the grammatical similarity between the first two (/select, Hithpael and
/cleanse, Hithpael1194) should shore up the notion that these two at least are linked in
some sort of logical (epexegetical) relationship.
The upshot is this: I propose that the relationship between and is that
explicates ; the sense becomes: display the effects of being choice (),
that is to say display the effects of being cleansed () and be proven dependable. In
essence, the simple waw () prefixed to the imperfect verb in Dan 12:10a1
(/that is to say, display the effects of being cleansed) is epexegetical. What
is more, the two verbs after /select combine to tease out what being that which is
choice or select actually signifies; the task, if you will, is (1) display the effects of being cleansed
and (2) be proven dependable.
I am aware of the uniqueness of my translations; but, the fact of the matter is that Daniel
used the Hithpael stem, and he must have done so intentionally. The translator of Biblical
Hebrew does an injustice to the genius of the language if he/she ignores the subtle distinctions in
meaning carried by the various stems in Biblical Hebrew. As Van der Merwe comments, Each
stem formation should rather be regarded as an independent form, the meaning of which must be
learned separately (emphasis mine).1195
This leaves us with the task of detecting the meaning of /being cleansed in the
Hithpael stem. As a reminder, the Hithpael denotes showing oneself to be that which is signified
by the root.
The Hebrew term in the Hithpael stem occurs only here in the Hebrew Bible;
indeed, the verb in the sense of to be white, cleansed appears only five times in the
Old Testament, four times in the Hiphil and once in the Hithpael.
The Hiphil of is used in Psalm 51:7, where the form is parallel to the Piel of
, to cleanse from sin, purify.1196 We may take it then that the Hithpael of is
parallel to spiritual and/or ethical purity, at least in the sense of freedom from slavery to sin.
The Hiphil of in Isaiah 1:18 promises the transition from sins that are scarlet to a
state of being , that is, white as snow. Whatever else this may imply, this much is
fairly clear: the promise is of complete eradication of the stain of sin.
1193
IBHS, 562-63.
1194
The appearance of an imperfect verb in the Hithpael followed by another imperfect
verb in the Hithpael and connected with a simple waw () occurs only in Dan 12:10 in the
Hebrew Bible; the uniqueness of this combination should be noted.
1195
Van der Merwe, 73.
1196
CDCH, 112.
223
The Hiphil of is used in Dan 11:35; at the time (see page 144), we pointed out
that the Hiphil of this verb amounted to demonstrating ethical purity, in this case under severe
duress.
The use of the Hiphil of tells us that the verb is associated with freedom from
the domination of sin, as well as ethical purity. This may imply that in the Hithpael,
means showing oneself to be free of the domination of sin and exhibiting ethical purity.
In the context of Dan 12:10, the Hithpael of means that those who show the
effects of being select do so in such a fashion as to display the effects of being loosed from the
domination of sin so as to show ethical purity in the face of considerable antagonism. We may
surmise that the power of sin is not so great as to prevent many from maintaining their ethical
purity in spite of severe persecution. In other words, many will neither compromise nor
capitulate to those who would persecute them for their faith; they show themselves to be ethically
pure, people of unshakeable and demonstrable spiritual integrity; they maintain their faith (come
what may!) even though sorely tempted to give it up.
And be proven dependable ( [simple waw, Niphal, imperfect, 3rd,

plural]) is a sentence that exchanges the Hithpael stem for the Niphal, but the Hithpael stem may
be used similarly to the Niphal with some verbs.1197 Accordingly, the Niphal stem here also
underlines the notion of showing oneself to be that which is signified by the root (). This
is the only appearance of in the Niphal in the Old Testament.
Typically, is used in the world of metallurgy to denote smelting or refining metal.

Clearly, the use of in Dan 12:10 is figurative. The question is: What is the thrust of the
metaphorical use of ? Commenting on the figure of refining metals, Baldwin writes, The
idea of dependability (emphasis mine) as the outcome of testing is often implicit in the
metaphor.1198 For the motif of the refined proving themselves dependable before Yahweh, see
Zechariah 13:9.
To summarize, Dan 12:10 is an eschatological prophecy. Daniel has learned all he is

going to learn about the shape of the future, but there is this to relieve his anxiety: Dan 12:10
denotes another radical change in the world, as the world comes to its end. Obviously, this
particular radical change is important only to the people of God who are alive at that time. The
angel refers to many, certainly not all, who will conduct themselves in a spiritually exemplary
manner; in an environment of wickedness (Dan 12:10a2), these faithful will show themselves to
be choice and outstanding. Furthermore, they will publically show themselves to be exemplary
by means of openly demonstrating spiritual integrity and proving themselves to be dependable to
Yahweh and His agenda.
Dan 12:10a2-3 depicts the moral environment within which the outstanding will represent
their Lord: And so, the wicked will act wickedly, since none of the wicked understands
( ). The syntactical
relationship between Dan 12:10a2-3 and 12:10a1 is carried by the waw consecutive perfect
( /and so the wicked will act). Now, following the imperfect verbs in Dan
12:10a1, the waw consecutive perfect signifies actions, events, or states, which are to be attached
1197
IBHS, 391.
1198
Baldwin, 209.
224
to what precedes, in a more or less close relation, as its temporal or logical consequence.1199 The
sense between the two is: Many will display the effects of being choice, that is to say display the
effects of being cleansed and be proven dependable, and so (as a result), the wicked will act
wickedly. The speaker makes the point that the more faithful the covenant community is, the
more wicked the social environment becomes!
The wicked will act wickedly ( ) is written with the Hiphil

form of the main verb. The syntactical-semantic thrust of the verb will act wickedly can
signal an adverbial use, where the mode of action is in focus. The translation of such a Hiphil
becomes to act wickedly.1200 It is interesting to note that another use of in the Hiphil is
found in Dan 11:32. In this passage, those who act wickedly are wayward members of the
covenant community, those who, for reasons of self-interest, allied themselves with the political
regime of the day, and effectively abandoned unique loyalty to the covenant. The moral
environment within which the outstanding shine may include wandering members of the covenant
community. At the same time, it is best not to restrict those who act wickedly to the spiritually
truant; the language surely encompasses society at large.
is one of the words for sin in the Old Testament. As far as a basic meaning goes,
C. van Leeuwen affirms that denotes negative behavior evil thoughts, words, and deeds
antisocial behavior that simultaneously betrays a persons inner disharmony and unrest.1201
Carpenter and Grisanti concur, noting that signifies negative behavior of evil thoughts,
words, and deeds that are not only contrary to God's character, but are also hostile to the
surrounding community.1202 The upshot is that depicts an internal and external dynamic;
it appears that begins with evil within a person (evil thoughts) that then emerge externally
in the form of negative social behavior. Dan 9:5 uses the Hiphil of in the sense of acting
wickedly, and explicates the behavior in terms of sin (), iniquity (), rebellion
(), and ultimately turning aside () from Yahwehs commandments ()
and ordinances (). In the final analysis, is acting in defiance of Yahweh and His
word. This nuance fits Dan 12:10 nicely.
Dan 12:10a3 appends the reason for this wicked behavior: since none of the wicked
understands ( ). The syntactical relationship
between this sentence and the previous one is this: the sentence is a circumstantial sentence,
offering a reason for the unrelenting wickedness in the environment.1203 The sense of the two
sentences is this: the wicked will act wickedly since (because) none of the wicked understands.
Understands () is written as a Qal imperfect. The imperfect aspect of the verb

represents the activity of not understanding as ongoing;1204 in other words, this refusal to
understand is more or less characteristic of the people of the time.
1199
GKC 112 a.
1200
J-M 54 d.
1201
C. van Leeuwen, , in TLOT III, 1262; see also KB2, 1294, for this basic
meaning of .
1202
1203
For this use of the circumstantial clause, see Gibson 135, 137; IBHS, 651.
1204
IBHS, 504.
225
Understand () is from a semantic field of terms for understanding.1205 The

Hebrew term has some enlightening ancient Near Eastern cognates. The Arabic cognate (bna)
means to distinguish; the Tigre cognate (banban) means distinguished, separated; the
Ethiopian cognate (bayyana) means to distinguish; the Jewish Aramaic and Syriac cognates are
translated to make clear. The basic meaning is to distinguish.1206 In the Qal, has the
following range of meanings: (1) to understand, to see, and (2) to pay attention, to consider, to
give heed, to perceive, to discern.1207 CDCH adds for the Qal: (1) perceive, discern, recognize,
notice, (2) understand, comprehend, (3) consider, and give heed.1208 In a general way,
refers to the insight that is gained through the senses.1209 H. Ringgren affirms that in the
Qal primarily means to give heed to, to perceive.1210 Overall, then, /understand
points to the exercise of the rational faculty of discernment, the ability to comprehend meanings,
relations, and causes in ones environment. Naturally, from the standpoint of the heavenly
speaker as well as Daniel (and the readers of Daniels book), the comprehension of meanings,
relations, and causes in ones environment is exercised through the lens of divine revelation.
Obviously, the refusal to comprehend the world through the lens of Scripture leads to the
chief characteristic of the time pointed to by the speaker: wickedness. Young puts it this way: the
wicked show no insight into spiritual truth and so they act without understanding.1211
Dan 12:10b1 is the flipside of those who act without spiritual understanding; indeed, the
wise in this sentence are among those referred to in Dan 12:10a1, those who display the effects of
their spirituality: on the other hand, those who are wise will understand (
).
Syntactically, Daniel 12:10b1 is an antithetical sentence containing a positive statement

concerning understanding following a negative assertion concerning understanding in
12:10a3.1212 The covenant people would do well to keep this antithesis in mind. That is to say,
the covenant people diverge from the wicked owing to a dissimilar evaluation of Gods role in
human history. The intellectual gap between the wicked and the wise is brought to the fore. This
fissure is a crucial piece of background information that the wise covenant people should keep in
mind as they complete their task; that is to say, the wise are operating out of a completely
different set of major premises concerning reality. The import of this awareness is that the
antagonism between the wise and the wicked is not merely between good people and bad people;
rather, there are completely different worldviews colliding when the wise and the wicked face off.
Those who are wise will understand ( ) basically

unpacks the crucial element in understanding: wisdom (). Wisdom, when all is said
and done, is that which divides the wicked from the wise; understanding requires wisdom
().
1205
See Understanding in NIDOTTE.
1206
KB1, 122.
1207
Ibid.
1208
CDCH, 45.
1209
See Terence Fretheim, , in NIDOTTE.
1210
H. Ringgren, , in TDOT, vol. II, 100.
1211
Young, 261.
1212
Gibson 142 d.
226
Those who are wise () is a Hiphil, plural, participle with the definite
article. The definite article points to a class of people in the covenant community;1213 the plural
is probably a collective, while, at the same time, there are more than one of these kinds of people
in the covenant community.1214 The participle is used as a substantive; the drift of this
substantival participle is that wisdom is the deportment and action that characterizes these
people.1215 Wisdom typifies and exemplifies these people in the covenant community.
The wise () are those who have insight.1216 In terms of wisdom, is

the ability to grasp the meanings or implications of a situation or message; the wise man is the
man who can interpret events (Dan 12:10) and teach others (Dan 11:35).1217 The wise are those
who, armed with Scripture, can observe situations and interpret their significance (seeing causes
and making connections) in the light of the will of God.
A case in point of the above is Revelation 13:18: Here is wisdom (Daniels ):

whoever has understanding (Daniels ), let him understand the number of the beast. As
Dan 12:10 would have it, that which is required in Revelation 13:18 is the ability to make
connections, to grasp the implications of the number of the beast, and then interpret its
significance for the people of God. Evidently, from both Daniels and Johns perspective, this is
possible.
Summary: Dan 12:10 promises a clash, a clash between types of character and between
worldviews. On one hand, we have a conflict of character; that is to say those who display the
effects of being choice through exhibiting cleansing and proven dependability (Dan 12:10a1) and
those who display the effects of wickedness (Dan 12:10a2). Indeed, if our reading of the
syntactical connection between the two is on target, then those who display the effects of being
choice provoke the wicked to act wickedly. On the other hand, Dan 12:10 predicts a clash of
worldviews; that is to say those who adhere to a covenant worldview will spar with those who
essentially do what is right in their own eyes.
Dan 12:11 is the second eschatological prophecy: Now, from the time that the daily
offering is abolished, and an abomination that desolates; one thousand two hundred and ninety
days (
). Now, the question is: Just what is this prophecy doing at this
point in the chapter? That is to say, as a matter of context, it is crucial to remember that Dan 12:7
predicts a complete shattering of the power of holy people. This indicates a time frame well into
the future and near the end of human history. Accordingly, Dan 12:11 may well be set in a
similar time frame and, therefore, should be read symbolically1218 of the kinds of opposition the
covenant people can expect; there are patterns in history!
1213
Gibson, 30 c; IBHS, 244-45.
1214
There is wisdom in realizing that one is not the only person possessed of wisdom in
the covenant community.
1215
IBHS, 615.
1216
KB2, 1328.
1217
1218
See Baldwin, 210, and Longman, 286-87 on this point.
227
The daily offering is abolished ( ) is possibly a back

reference to Dan 11:31, which mentions both the daily offering (tmd) and the desolating
abomination. If our observation concerning the context of Dan 12:11 is correct, then that which
had a measure of literal fulfillment in Dan 11:31 is predicted to be repeated in Dan 12:11. To be
sure, as we noted in connection with Dan 11:31, the antics of Antiochus IV Epiphanes were not a
one-off event; he would have many successors, and it is to the heirs of this kind of mayhem that
Dan 12:11 refers.
Abolishing the daily offering amounts to interrupting the personal relationship, the
continual attachment, between God and His people. To begin with, when used as an adverb,
tmd points to that which is lasting and continual, often in association with worship.1219 More
to the point of Daniel, the tmd references daily worship (see the examples in Exodus 29:38-42;
Numbers 28:3, 6) in Israel, consisting of two daily offerings. The burnt offering was in the
morning and the meal offering was in the evening (1 Chronicles 16:40; 2 Chronicles 2:3).
Obviously, this twice daily sacrifice (worship of Yahweh) in the Temple began with
Moses and lasted up to the post-exilic period, the time frame of the celestial speakers predictions
to Daniel. The continual and lasting quality of the tmd conveyed permanence, a constant
binding to Yahweh, and a continual attachment to God that had lasted for centuries with the
people of God. Jacob Milgrom notes, The unbroken continuity of the Tmd in the Temple was
reassuring (emphasis mine) to Israel, and its cessation a traumatic calamity (Daniel 8:11-13;
11:31; 12:11).1220 The upshot is that the kind mayhem that the covenant people can expect is
that which attempts to interrupt the relationship, the attachment, between God and His people.
The abomination that desolates (or the devastating abomination) boils down to
replacing God in the consciousness of society with a human, political, idol.1221 The activities of
Antiochus IV Epiphanes in the Temple in the second century BC were geared to unify his regime
around the worship of the leader himself. There are patterns in history: Dan 12:11 alludes to the
same kind of effrontery; political leaders will elbow God out of the way and place themselves as
the de facto God (see Daniel 4 for precisely this kind of self-deification by Nebuchadnezzar).
This is the abomination: either replace God or outlaw God; and this breed of abomination still
have enthusiasts.
Dan 12:11b1 contains the time frame for the above shenanigans: one thousand two
hundred and ninety days ( ). I should point
out that the word days actually occurs here; it is the very first word in the phrase. It may also
be useful to point out that, at the time of the writing of Daniel 12, there were a number of
different calendars in use; a solar calendar, a lunar calendar, and a lunar-solar calendar.1222 Any
1219
KB2, 1748; KB2 notes that the derivation of tmd must remain open. On one hand,
tmd may point to what is extended or expanded (Arabic) or simply to what is lasting or
enduring (KB2, 1748). For uses of tmd in the context of worship in Israel, see Exodus 25:30;
27:20; 28:29-30, 38; 29:38, 42; 30:8; Leviticus 24:3, 4, 8.
1220
Milgrom, 456.
1221
For all of the gory details of the argument at this point, see L Lineberry Daniel 11 at
www.scribd.com; consult pages 151-54.
1222
See Longman, 287; see also Goldingay, 309-10 (the Babylonians used a lunar
calendar that produced a year of 354 days, the Essenes a solar calendar of 364 days, the
228
attempt to use this phrase one thousand two hundred and ninety days to calculate a literal
number for events in the future must from the text determine which calendar is in use by an
angel!1223
As the reader may infer, the Guidebook is highly skeptical of attempts to read one
thousand two hundred and ninety days literally. To be sure, the book of Daniel is liberally
supplied with symbolic numbers; and we must remember that Daniel is apocalyptic literature so
we should expect symbolic numbers. Indeed, Daniel has not disappointed us on this score: 2300
evening-mornings in Dan 8:14, times time and a half in Dan 7:25; 12:7, and now 1290 days in
Dan 12:11 and 1335 days in Dan 12:12. The upshot is this: rather than using these numbers, 1290
and 1335, to calculate events in real time, it seems more in keeping with the apocalyptic nature of
Daniel to read both as symbolic.
Accordingly, what is the relationship between the 2300 evening-mornings, the times time
and a half, the 1290 days and the 1335 days? God alone knows and that seems to be the point.
God knows that there is an end that he has determined, but we cannot figure it out because we are
not supposed to. Leave it to God.1224
Dan 12:13 is the second directive to Daniel, more or less complementing the first: But
you go to the end; then you will have rest and appear for your destiny at the end of days
( ).
But you, go to the end ( ) is the angelic directive to Daniel. At

this point, the angelic speaker uses the same directive () that he used in Dan 12:9a2; the
sense is exactly the same: Daniel, get on with life until the end (until you die).
Then, you will have rest and appear for your destiny at the end of days (
). Have rest () appears only here in the
book of Daniel. BDB reads as a symbol of death (see Job 3:13, 17; Isaiah 57:3),1225 and
so it is.
Appear for your destiny ( ) uses /destiny in a

figurative sense. Normally, the term refers to allocation by lot or simply ones lot.1226 In this
case, the term refers to Daniels destiny1227 which in his case is the assurance of resurrection from
the dead. Baldwin notes that Daniel was not given to expect that the end of time would come
before the end of his own lifetime, but he would experience resurrection of life, and in that hope
he could be content.1228
Hellenistic regimes a lunar-solar calendar of 360 days; in each case the calendar was corrected to
the true length of the solar year just over 365 days by intercalating months.
1223
There are Bibles with footnotes in them with commentary on the 1290 days to this
effect: from the middle of the tribulation when the antichrist stops daily sacrifice and commits the
abomination of desolation until the end is 1290 days. Just where in Dan 12:11 does the angelic
speaker mention antichrist? And, why the middle of the tribulation? And, finally, where does
the angelic speaker mention tribulation?
1224
Longman, 287.
1225
BDB, 628; similarly, John Oswalt, , in NIDOTTE; F. Stolz, , in
TLOT II, 723; and H.D. Preuss, , in TDOT, vol. IX, 279.
1226
KB1, 185.
1227
Ibid.
1228
Baldwin, 210.
229

Reader's Guidebook On Daniel 10-12

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Reader's Guidebook On Daniel 10-12

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Readers Guidebook on Daniel 10-12 Loren Lineberry, 2016-17

Outline of Daniel 10-12

I. Introduction to an oracle/vision [Dan 10:1]

II. An epiphany (a vision of a supernatural being) [Dan 10:2-11:1]

III. An angelic discourse [Dan 11:2-12:4]

IV. Concluding epiphany [Dan 12:5-13]

General introduction to Daniel 10-12

Commentators on Daniel tend to be skeptical of the prophetic section in Dan 11:2-45.

Dan 10:1 Text and translation

10:1a1 In the third year of Cyrus, king

True () means firmness, trustworthiness or truth.13 The message that was

Again, we have another verbless clause, literally: and a tribulation () great

Kohler-Baumgartner translates in Dan 1:10 with tribulation in two possible

Consider/ is a verb from a semantic field of terms for discernment.27 Kohler-

Summary of Dan 10:1

Dan 10:2-3 Text and translation

10:2a1 In those days;

Had been mourning ( ) features a finite verb followed by a

Mourning () is written as a Hithpael participle. The Hithpael stem is probably

Mourning () is from a semantic field of terms for lament or mourning.46 The

Wine () is a noun that identifies a staple of Daniels official diet. Clearly,

Summary of Dan 10:2-3

Text and translation

10:4a1 Then, on the

Dan 10:5-6 Description of the supernatural being in the epiphany

Text and translation

10:5a1 Then I lifted my eyes, and I

The presentative behold () is intended to underline immediacy, a sense of

Dressed in linen ( ) describes what Daniel saw of the mans

In Ezekiel 9, the man dressed in linen ( ) functions to execute

In Ezekiel 10, the man dressed in linen ( ) is once again an

Gold of Uphaz ( ) is a problematic translation. Most translations

Precious stone () is probably a reference to Topaz, the precious stone.72

Like lightning ( ) is literally like an appearance of lightning or

Like the gleam of burnished bronze ( ) is what the arms

Burnished () is an adjective that only appears twice in the Hebrew Bible:

The sound of his words ( ) in Dan 10:6 is repeated twice in Dan

Like the roar of a multitude ( ) is the final simile; the words

The roar of a multitude ( ) is a genitive construction; the syntax of

This genitive construction the roar of a multitude ( ) appears four

Kohler-Baumgartner implies that /roar may denote an audible noise, roar,

Summary of Dan 10:5-6

Reactions to the epiphany Dan 10:7-9

Text and translation

The genre of the paragraph is narrative, an account of events or actions in sequential

Great fear ( ) is a collocation that appears only twice in the

The great fear ( ) in Dan 10:7b1 is surely also emotional and

people; in Dan 11:15, strength/ is probably military-political strength available to resist

Appearance () is from a semantic field of terms for glory, honor, and

Disfigurement () is the term Daniel uses to describe his appearance. The

Lay stunned ( ) is a periphrastic construction in Hebrew: the

Summary of Dan 10:7-9

Dialogue between Daniel and the supernatural being Dan 10:10-11:1

Text and translation

First dialogue Dan 10:10-17

Opening overture to Daniel Dan 10:10-14

10:10a1 Then behold: a hand touched

10:12a5 your words were heard;

Daniels response Dan 10:15-17

10:15a1 Then while he was speaking

Then: behold a hand () is designed to underline the suddenness of this

Dan 10:10b1 and set me shaking () on my knees and hands supports

Dan 10:11a2 Daniel precious man () is how the one dressed in