Даниил 11:31

Here is stated what he accomplished by the help of the apostate Jews. זרעים, arms, figuratively for help (Dan 11:5), are warlike forces, as Dan 11:15, Dan 11:22. That the plur. has here the masculine form, while in those verses it has the fem. form, furnishes no reason for a difference of meaning, since זרוע in its proper sense of arm occurs promiscue with both endings in the plur.; cf. for זרעים Gen 49:24; Isa 51:5; Kg2 9:24. מן in ממּנּוּ is not partitive, a part of him, i.e., the host as a part of the king (Hitzig), but out from him, or by his command. יעמדוּ, to stand up, not to stand still, as Hitzig, on the ground of the supposition that Antiochus on his return from Egypt placed a standing army-corps in Jerusalem, would interpret it, contrary to the usage of the word, since עמד does not signify to stand still in the sense of to remain behind, though it means to endure, to keep the ground (Dan 11:6, Dan 11:15). It is disputed whether these זרעים denote military forces, troops of the hostile king (Hvernick, v. Leng., Maur., Hitz., Klief.), or his accomplices of the apostate party of the Jews, and thus essentially identical with בּרית עזבי, Dan 11:30 (Calvin, Hengstb. Christol. iii. 1, p. 110, Kran., and others). In favour of the latter view, Kranichfeld argues that the בּרית עזבי (those that forsake the covenant), according to Dan 11:30, come under consideration as a support to the king, and the ממּנּוּ of this verse before us evidently refers to the king's own army, and therefore would be superfluous. But these two reasons prove nothing. The ממּנּוּ is not superfluous, even though it were used of the king's own army. Since in Dan 11:30, Dan 11:32 the king of the north is the subject of the clause, it was necessary in זרעים to define in what relation they stood to t…

The angel Gabriel, in this chapter, performs his promise made to Daniel in the foregoing chapter, that he would "show him what should befal his people in the latter days," according to that which was "written in the scriptures of truth:" very particularly does he here foretel the succession of the kings of Persia and Grecia, and the affairs of their kingdoms, especially the mischief which Antiochus Epiphanes did in his time to the church, which was foretold before (Dan 8:11-12). Here is, I. A brief prediction of the setting up of the Grecian monarchy upon the ruins of the Persian monarchy, which was now newly begun (Dan 11:1-4). II. A prediction of the affairs of the two kingdoms of Egypt and Syria, with reference to each other (v. 5-20). III. Of the rise of Antiochus Epiphanes, and his actions and successes (Dan 11:21-29). IV. Of the great mischief that he should do to the Jewish nation and religion, and his contempt of all religion (Dan 11:30-39). V. Of his fall and ruin at last, when he is in the heat of his pursuit (Dan 11:40-45).

11:31 the sacrilegious object that causes desecration: See study note on 9:27.