9:2 seventy years. Daniel’s study of “the books” (OT scrolls) focused on the years prophesied for the captivity by Jeremiah in Jer. 25:11, 12 and 29:10. Since the end of that span was near, he prayed for God’s next move on behalf of Israel. Cf. 2 Chr. 36:21, where it is indicated that the 70 years of exile were intended to restore the Sabbath rests that Israel had ignored for so many years (cf. Lev. 25:4, 5; 26:34–43).
9:4–19 I prayed. Various aspects of the passage give rich instruction regarding prayer. True prayer is: in response to the Word (v. 2), characterized by fervency and self-denial (v. 3), identified unselfishly with God’s people (v. 5), strengthened by confession (vv. 5–15), dependent on God’s character (vv. 4, 7, 9, 15), and has as its goal, God’s glory (vv. 16–19).
9:11 the curse. This refers to the judgment that God brought, as promised, for Israel’s disobedience in the Land (Lev. 26:21–42; Deut. 28:15–68). This is in contrast to the blessings associated with faith and obedience (Lev. 26:3–20; Deut. 28:1–14). God had given the promise that even in a time of judgment, if Israel would confess their sin, He would bring blessing again (Lev. 26:40–42).
9:16. Daniel prayed for restoration in 3 aspects. In effect he asked God to bring back “Your city” (vv. 16, 18), “Your sanctuary (v. 17), and “Your people”(v. 19). God’s answer embraced all three (v. 24).
9:21 the man Gabriel. This angel, called a “man” because he appeared in the form of a man, appeared also in 8:16. Cf. the angel Michael in 10:13, 21; 12:1. the evening offering. This was the second lamb of two offered daily (cf. 8:14 and see note there), this one at 3 p.m., a common time for prayer (Ezra 9:5).
9:24–26 Seventy weeks…from…until. These are weeks of years, whereas weeks of days are described in a different way (10:2, 3). The time spans from the Persian Artaxerxes’ decree to rebuild Jerusalem, ca. 445 B.C. (Neh. 2:1–8), to the Messiah’s kingdom. This panorama includes: 1) 7 weeks or 49 years, possibly closing Nehemiah’s career in the rebuilding of the “street and wall,” as well as the end of the ministry of Malachi and the close of the OT; 2) 62 weeks or 434 more years for a total of 483 years to the first advent of Messiah. This was fulfilled at the triumphal entry on 9 Nisan, A.D. 30 (see notes on Matt. 21:1–9). The Messiah will be “cut off,” (a common reference to death); and 3) the final 7 years or 70th week of the time of Antichrist (cf. v. 27). Roman people, from whom the Antichrist will come, will “destroy the city” of Jerusalem and its temple in A.D. 70.
9:24. This highly complex and startlingly accurate prophecy answers Daniel’s prayer, not with reference to near history, but by giving the future of Israel in the final end of the age. God promises 2 sets of 3 accomplishments each. First, those related to sin are: 1) finish the transgression, i.e., restrain sin and Israel’s in particular in its long trend of apostasy, as in v. 11; 2) make an end of sins, i.e., to judge it with finality (cf. Heb. 9:26); and 3) make reconciliation for iniquity, signifies to furnish the actual basis of covering sin by full atonement, the blood of the crucified Messiah who is “cut off” (v. 26), which affects the first two realities (cf. the fountain, Zech. 13:1).
Second, those accomplishments related to righteousness are: 1) bring in…righteousness, the eternal righteousness of Daniel’s people in their great change from centuries of apostasy; 2) seal up vision…, i.e., no more revelation is needed and God will bring these anticipations to completion by their fulfillment in Israel’s blessing as a nation; and 3) anoint the Most Holy, consecrate the Holy Place in a temple of the future that will be the center of worship in the millennial kingdom (cf. Ezek. 40–48). Clearly this must be understood to sweep to the end of Gentile power and the time of Antichrist right before Christ’s return. Summing up, the first 3 are fulfilled in principle at Christ’s first coming, in full at His return. The last 3 complete the plan at His Second Advent.
9:27 Then. This is clearly the end of the age, the Second Advent judgment, because the bringing in of righteousness did not occur 7 years after the death of the Messiah, nor did the destruction of Jerusalem fit the 7 year period (occurring 37 years later). This is the future 7 year period which ends with sin’s final judgment and Christ’s reign of righteousness; i.e., the return of Christ and the establishment of His rule. These 7 years constitute the 70th week of Daniel. he shall confirm. “He” is the last-mentioned prince (v. 26), leader of the Roman sphere (cf. chaps. 2 and 7), the Antichrist who comes in the latter days. The time is in the future tribulation period of “one week,” i.e., the final 7 years of v. 24. He confirms (lit., causes to prevail) a 7 year covenant, his own pact with Israel for what will turn out actually to be for a shorter time. The leader in this covenant is the “little horn” of 7:7, 8, 20, 21, 24–26, and the evil leader of NT prophecy (Mark 13:14; 2 Thess. 2:3–10; Rev. 13:1–10). That he is in the future, even after Christ’s First Advent, is shown by 1) Matt. 24:15; 2) by the time references that match (7:25; Rev. 11:2, 3; 12:14; 13:5); and 3) by the end here extending to the Second Advent, matching the duration elsewhere mentioned in Daniel (2:35, 45; 7:15ff.; 12:1–3) and Rev. 11:2; 12:14; 13:5. middle of the week. This is the halfway point of the 70th week of years, i.e., 7 years leading to Christ’s second coming. The Antichrist will break his covenant with Israel (v. 27a), which has resumed its ancient sacrificial system. Three and a half years of tribulation remain, agreeing with the time in other Scriptures (7:25; Rev. 11:2, 3; 12:14; 13:5, called “Great Tribulation,” cf. Matt. 24:21) as God’s wrath intensifies. abominations…one who makes desolate. The Antichrist will cause abomination against Jewish religion. This violation will desolate or ruin what Jews regard as sacred, namely their holy temple and the honoring of God’s presence there (cf. 1 Kin. 9:3; 2 Thess. 2:4). Jesus refers directly to this text in His Olivet discourse (Matt. 24:15). See note on 11:31. the consummation. God permits this tribulation under the Antichrist’s persecutions and ultimately triumphs, achieving judgment of the sin and sinners in Israel (12:7) and in the world (cf. Jer. 25:31). This includes the Antichrist (11:45; Rev. 19:20), and all who deserve judgment (9:24; Matt. 13:41–43).
Daniel 10
10:1 third year. Ca. 536 B.C. Two years had passed since the first decree to let Israel return (cf. Ezra 1:1—2:1; 2:64–3:1).
10:6 His body…like beryl. The messenger whom Daniel sees in a vision (vv. 1, 7) was distinct from the angel Michael, from whom he needed assistance (v. 13). The description of such glory has led some to see him as Christ in a pre-incarnate appearance (such as Josh. 5:13–15; 6:2; Judg. 6:11–23). He is described almost identically to Christ (Rev. 1:13, 14) and Daniel’s reaction is similar to John’s (Rev. 1:17).
10:10 a hand touched me. Most likely this was Gabriel, who interpreted other revelations to Daniel (cf. 8:16) and spoke similarly of Daniel’s being beloved in 9:20–23.
10:12 your words were heard. This was a great encouragement from God who was attentive to prayer and acted to answer it (cf. 9:20–27).
10:13 prince of…Persia. The 3 week delay was due to an evil angel opposing Gabriel in heavenly warfare (cf. Rev. 16:12–14). This angel was specially anointed with Persian power in an effort to thwart the work of God. This tells us that Satan engages in heavenly warfare to influence generations and nations against God and His people (cf. Eph. 6:10ff.). Michael. This is the chief angel of heaven (cf. 10:21; 12:1; Jude 9; Rev. 12:7). Michael remained to assure that the Jews would be free to return to their land.
10:14 many days yet to come. This refers to the future plan of God for His people, extending from Daniel’s time to that of the Antichrist.
10:19 I was strengthened. This was the third time (vv. 10, 16), showing the overwhelming trauma of divine presence and revelation.
10:20 prince of Greece. An evil angel contesting for the kingdom of Greece.
10:21 Scripture of Truth. God’s plan of certain and true designs for men and nations, which He can reveal according to His discretion (11:2; Is. 46:9–11). except Michael. The angel with Michael intended to handle the demons of Persia and Greece. This actua
lly forms the heavenly basis for the earthly unfolding of history in 11:2–35.
Daniel 11
11:1 first year. Ca. 539 B.C. (cf. 6:1ff.; 9:1). I, stood up to… strengthen him. The messenger of 10:10ff. continues to speak of assisting Michael (even as Michael had strengthened him in the battle with demons in 10:21), confirming Darius in his purpose of kindness to Israel in decreeing their return.
11:2–45 As in 8:3–26, this prophecy sweeps all the way from the history of spiritual conflict in Israel (11:2–35) to the tribulation (vv. 36–42) when Michael aids in fully delivering Israel (12:1). The detail of this history is so minute and accurate, so confirmed by history, that unbelieving critics have, without evidence, insisted that it was actually written 400 years later than Daniel, after it had happened which would make the prophet a deceiver. The prophecy actually looks ahead from Daniel to the final Antichrist.
11:2–35 This section unfolds the near fulfillment of the Persian kingdom and the reign of Greece through Antiochus Epiphanes.
11:2 three more kings…and the fourth. The 3 in the Persian sphere, after Cyrus (10:1), were Cambyses (ca. 530–522 B.C.), Psuedo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522–486 B.C.). The fourth is Xerxes I, called Ahasuerus in Esther (486–465 B.C.). Kings after Xerxes are not included, probably because Xerxes’ failed military campaign against the Greeks (481–479 B.C.) sounded the beginning of the end for Persia, which finally fell ca. 331 B.C. to Alexander the Great.
11:3 a mighty king. Alexander the Great (cf. 8:5).
11:4 After Alexander’s death (ca. 323 B.C.), 4 who were not of his posterity took sectors of his wide empire (see notes on 7:6; 8:3–9). The king of the South (Egypt) and king of the North (Syria), receive emphasis in v. 5 and after. As time moved on, other leaders ruled, crossing and recrossing Palestine.
11:5, 6 king of the South…king of the North. King of the South represents the Ptolomies, the leaders of Egypt, contrasted often in vv. 5ff. with the king of the North, the Seleucids, leaders of Syria (v. 6). South and N are in relation to Palestine, for which the angel Gabriel, speaking in this passage, is so concerned. Verses 5–20 cover almost 200 years of wars between these bordering powers.
11:6 join forces. Berenice, daughter of Egypt’s Ptolemy II Philadelphus (285–246 B.C.), married Syria’s King Antiochus II Theos (261–246 B.C.). The latter part of the verse refers to the political advantage they hoped the alliance would produce. Antiochus divorced his wife to marry Berenice. Later that divorced wife murdered Berenice, her baby son, and even Antiochus by poisoning him. Thus she brought her own son, Seleucus II Callinicus, to the throne.
11:7 from a branch of her roots. The murdered Berenice’s brother stood in his father’s place. His name was Ptolemy III Euergetes of Egypt (246–222 B.C.), and in reverse he conquered Syria, sacking their great treasure (v. 8).
11:9 king of the North shall come. Syria’s Callinicus attacked Egypt ca. 240 B.C. but retreated, soundly beaten.
11:10 his sons. Seleucus’ sons (successors) kept up war against Egypt, as described in vv. 11–35.
11:11 king of the South. Ptolemy IV Philopator (222–203 B.C.) devastated the Syrian army under Antiochus III the Great (223–187 B.C.). Egypt’s advantage would be brief (v. 12).
11:13–16 king of the North. Thirteen years later Antiochus returned with a great army, and in a series of strikes against Egypt brought Palestine (“the Glorious Land”) into his control as far S as Gaza.
11:14 violent men of your people. Violent Jews wanted Judean independence from Egypt, but failed in their revolt.
11:16 he who comes against him. Antiochus III the Great took lasting dominion over Israel. Glorious Land Palestine (cf. 8:9).
11:17 give…the daughter. Antiochus, feeling pressure from Rome (fourth empire, 2:40; 7:7) to make peace with Egypt, offered his daughter Cleopatra to marry Ptolemy V Epiphanes (ca. 192 B.C.). The Syrian thus hoped his daughter would spy to help him to “destroy” or weaken Egypt and bring it under his power. Cleopatra, instead of helping her father, favored her Egyptian mate.
11:18 a ruler. Antiochus had set his sights to conquer Greece, along the Mediterranean coastlands. But this brought him into conflict with Rome, so that a Roman, Lucius Scipio Asiaticus, repaid the Syrian aggression against Roman rights in the area with a resounding defeat (ca. 191–190 B.C.).
11:19 fall. Antiochus returned from defeat to his own land compelled by Rome to relinquish all his territory W of the Taurus and to repay the costs of war. He was likely killed by defenders of a Persian temple he tried to plunder at night in Elymais (to get money to pay reparations required by Rome).
11:20 one who imposes taxes. Rome required Seleucus IV Philopator to render tribute, for Rome was increasingly powerful. The Syrian set out to tax his subjects heavily to raise the tribute. Soon, he died after being poisoned. The “glorious kingdom” possibly refers to Israel (“the Glorious Land”) with its splendid temple.
11:21 a vile person. In vv. 21–35, the most cruel king of the North was Seleucid, the Syrian persecutor of Israel named Antiochus IV Epiphanes (cf. 8:9–14, 23–25). He came to the throne when his brother Seleucus was murdered and a son of the dead king who might succeed him, Demetrius I Soter, was held hostage in Rome. In the vacuum, Antiochus seized power in Syria.
11:22 they shall be swept away. Egypt’s armies were swept away by Antiochus’ invading forces as by a flood (cf. “flood” for military onslaught, 9:26). Israel’s “prince of the covenant,” Onias III, was murdered by his own defecting brother Menelaus at the request of Antiochus (171 B.C.).
11:23 the league. In an Egyptian struggle for the throne, Antiochus developed an alliance with Ptolemy VI Philometer over his rival Ptolemy VII Euergetes II (distinct from the leader in v. 7). By this league, Antiochus deceitfully plotted to gain greater power in Egypt. “With a small” force, he conquered Memphis and the rest of Egypt all the way to Alexandria.
11:24 enter peaceably. Antiochus, under the guise of friendship, plundered the richest Egyptian places he could strike. To gain support, he gave lavish gifts, possibly battle spoils. devise his plans against the strongholds. He formed a scheme to take over Egypt.
11:25 his power…against the…South. Antiochus attacked Philometer, who had become an enemy. The latter fell due to treachery by trusted supporters (v. 26a), and became Antiochus’ captive.
11:26 those who eat. Betraying counselors whom Philometer fed, led him to attack Syria to secure his defeat and death for him and his men.
11:27 shall speak lies. Antiochus feigned help to reinstate Ptolemy Philometer to Egypt’s throne, occupied then by Ptolemy Euergetes. Both kings lied at the conference, and Antiochus set Philometer up as king at Memphis, whereas Euergetes reigned at Alexandria. The two Egyptians soon agreed on a joint rule, frustrating the Syrian.
11:28 against the holy covenant. En route N through Israel to Syria with riches, Antiochus met a revolt, as sources outside Scripture mention. He struck Jerusalem’s temple, profaned the sacrificial system, massacred 80,000 men, took 40,000 prisoners, sold 40,000 as slaves, and squelched a Jewish bid to depose his own designated priest, Menelaus.
11:29 toward the south. Antiochus, for the third time, invaded Egypt against the joint rulership (ca. 168 B.C.); however, with much less success.
11:30 ships…come against him. A Roman fleet from Cyprus sided with Egypt, thwarting Antiochus’ attack. Backing down from engaging Rome in war, Antiochus left Egypt, taking out his rage on Israelites in his path. He opposed God’s Mosaic Covenant that some Jews kept, despite Syrian policies and some Jewish compromise. Antiochus showed favors to Jewish apostates (“who forsake the holy covenant”) as non-biblical writings attest.
11:31 defile the sanctuary. Antiochus’ soldiers, no doubt working with apostate Jews, guarded the temple, halting all worship, while others attacked the city on the Sabbath slaughtering men, women, and children. Soldiers desecrated Israel’s temple, banned circumcision and daily sacrifices (1 Macc. 1:44–54), and sacrifi
ced a pig on the altar. The Syrians on Chislev (Dec. 15, 167 B.C.), even imposed an idol statue in honor of the Olympian god Zeus into the temple. Jews called it “the abomination that causes desolation,” i.e., emptying or ruining for Jewish worship. abomination of desolation. Antiochus’ soldiers profaned God’s temple by spreading sow’s broth on the altar and banning daily sacrifices (cf. 8:14 and see note there) as described in 1 Macc. 1:44–54. Both Daniel and Jesus said this atrocity was only a preview of the abomination that would happen later under the final Antichrist (9:27; Matt. 24:15).
11:32–34 Those who do wickedly. Compromisers (cf. v. 30) among the Jews were enticed by flattery to side with Antiochus and be corrupted (cf. 1 Macc. 1:11–15).
11:32 the people who know their God. Jews loyal to God (called Hasideans) stood on firm convictions, suffering death rather than compromising (v. 33; as also 1 Macc. 1:62, 63). Judas Maccabeus, helped by Rome, led them in a successful revolt.
11:33 instruct many. Jews who “cause to be wise,” that is those who believe and know the truth, instructed others in the Scriptures, while also suffering continued persecution.
11:34 a little help. Many would fall away, and Jews committed to the covenant would have little help, humanly speaking. Some, fearing the faithful remnant’s dealing with apostates, pretended loyalty.
11:35 to refine them. Faced by persecution, some who remained true to God’s “understanding” (any true believers, 12:3) were to fall as martyrs. The gracious design of such suffering was to sanctify them. The persecution pattern continues until the final “end” that God appointed, at Christ’s second coming. Reference to this “end” prepares for a transition in v. 36 to final tribulation times when the Antichrist, whom Antiochus prefigures, will be in power. time of the end…appointed time. These two eschatological terms point to a forward leap across thousands of years of history from Antiochus to a future similar trial when the willful king (vv. 36–45) rules. The willful king is the “little horn,” the Antichrist (7:7, 8, 20, 21, 24–26), the persecutor of 9:27 (see note there).
The MacArthur Study Bible, NKJV Page 411
