The angelic messenger in ch. 10; see note Dan. 10:11¹.

The contents of the vision in this chapter concern the destiny of Israel from the last part of the kingdom of Persia to the last three and a half years of the present age, even extending to the kingdom age and eternity, as the truth that was inscribed in the writing of truth (Dan. 10:21), told to Daniel by the angelic messenger (Dan. 11:2-45; 12:1-13). The vision in this chapter provides further details regarding the Persian Empire, the Grecian Empire, and the Roman Empire, to the very end of the Roman Empire under Antichrist in the last three and a half years of this age (see note Dan. 2:32¹, par. 2).

I.e., Greece.

I.e., Alexander the Great (Dan. 8:5-8a, Dan. 8:20-21; 7:5-6a), the king of Greece, who defeated Persia in about 333 B.C.

Shortly after defeating the kingdom of Persia, Alexander the Great died, and his kingdom was divided into four kingdoms under his four generals (Dan. 8:8b, Dan. 8:22; Dan. 7:6b). Two of these kingdoms, Egypt and Syria, fought wars back and forth through the land of Israel. Eventually, this chapter stresses the kingdoms and evils of two kings: Antiochus Epiphanes, one of the kings of the north (vv. 21-35), and Antichrist, the king of the restored Roman Empire (vv. 36-45).

Lit., these.

Verses 5-20 speak of the wars fought back and forth between the king of the south (Egypt) and the king of the north (Syria). As these kings fought each other, they passed through Israel. Thus, Israel was in distress (Dan. 10:1).

Lit., he.

Lit., him.

Lit., he.

Lit., him.

Lit., him.

The prophecy in vv. 15-19 concerns Antiochus the Great (the father of Antiochus Epiphanes), who defeated Egypt in 200 B.C. and was eventually killed in a revolt in 187 B.C.

Lit., him.

I.e., the land of Israel.

Lit., upright things.

Lit., him.

I.e., the islands and shores of the Mediterranean Sea.

Lit., he.

I.e., Judea, or more specifically, Jerusalem.

I.e., Antiochus Epiphanes. Verses 21-35 and Dan. 8:23-25 describe the kingdom and the evils of Antiochus Epiphanes as one of the kings of the north. He is emphasized in this chapter because, as a full type of Antichrist, he did much to damage and defile the temple (v. 31).

I.e., the prince allied to him.

Lit., he.

I.e., Cyprus; but the term is probably used here generally, to refer to all the Mediterranean lands.

The armies of Antiochus Epiphanes profaned the sanctuary, removed the daily sacrifice, and set up the abomination that desolates. Sacrifices, circumcision, and keeping the Sabbath were absolutely forbidden. Antiochus Epiphanes even went so far as to erect an altar to Zeus on the altar of burnt offering in the temple. Moreover, he set up his own image in the temple, sacrificed a sow on the altar, and sprinkled its blood in the temple. He forced the holy people to worship the idol and eat pork, and he seduced young men to commit fornication in the temple. In all these evils Antiochus Epiphanes typifies Antichrist, who will appear in the last week of the seventy weeks (Dan. 9:27; Rev. 13:1-7). See note Dan. 9:27¹.

According to this book the great human image in Dan. 2:31-45 destroys and desecrates the temple of God four times. The first time was by the head, Nebuchadnezzar (Dan. 1:1-2; 2 Chron. 36:18-19); the second time was by Antiochus Epiphanes, a descendant of one of the four generals of Alexander the Great’s Grecian Empire (Dan. 8:9-14; 11:31-32); the third time was by Titus, a prince of the Roman Empire, in A.D. 70 (Dan. 9:26; Matt. 24:2); and the fourth time will be by Antichrist, part of the ten toes of the restored Roman Empire, in the middle of the last seven years of this age (Dan. 9:27; 12:7, 11). All these instances show that the center, the aim, and the goal of Satan’s struggle against God is related to the temple, which typifies first Christ as God’s embodiment (John 2:19-21) and then the church, the Body of Christ, as the enlargement of Christ (1 Cor. 3:16-17; Eph. 2:20-22). God desires to have a place on earth where His people can worship Him, as a testimony that He still has an interest on this earth; but Satan is always struggling to destroy this place (cf. Matt. 16:18; John 2:19). Ultimately, as revealed in the New Testament, Satan will be fully destroyed (Rev. 20:10), and the church as God’s house (1 Tim. 3:15; 1 Pet. 2:5), the mingling of God with His redeemed people, will be fully built up in Christ’s resurrection and will consummate in the New Jerusalem as the center of the new heaven and the new earth for eternity (Rev. 21; Rev. 22).

Antichrist will come to his end when Christ as the stone cut out without hands comes with His bride to smash the great human image from the toes to the head (Dan. 2:34-35 and notes).

Referring to Zion, where Jerusalem is.

I.e., Ethiopians.

I.e., the land of Israel.

See note 2 Thes. 2:4^1a. Whereas vv. 21-35 refer to Antiochus Epiphanes, the type, vv. 36-45 refer to Antichrist, the fulfillment (cf. Dan. 9:26-27). In this chapter there is a gap in the chronicle of history from the ending of the ruling of the four successors of Alexander the Great (from about the second half of the last century B.C., the time when the Roman Empire rose up to take the place of the kingdom of Greece and become the world power that will end the present age) to the last three and a half years of the present age. In this gap is the church age of mystery (Eph. 3:3-11; 5:32).

Lit., them.

Or, the teachers of the people. So also until the end of the book. Antiochus Epiphanes persecuted and slew the devoted Jews (vv. 33-35). In this also he typifies Antichrist, who will persecute and kill God’s people at the end of this age (Rev. 13:7 and note Rev. 13:7¹).

Referring to Judas Maccabeus and his people, who were encouraged and strengthened by this word in the book of Daniel to take action against Antiochus Epiphanes. The Maccabees defeated him and cleansed the temple. See note Dan. 8:14^1a and note Dan. 8:14².

Cf. note Matt. 24:15^2b.