Даниил 11:36

The Hostile King Exalting Himself above All Divine and Human Ordinances at the Time of the End - Dan 11:36-39 This exaltation of the king is here introduced by the formula כרצנו ועשׂה, which expresses the self-will and the irresistible might of his proceeding; cf. Dan 3:16 and Dan 8:4 - "a feature common to Antiochus and Antichrist" (Klief.). He shall raise himself above every god, not merely "subjectively in his lofty imagination" (Hitzig), but also by his actions. כּל־אל, every god, not merely the God of Israel, but also the gods of the heathen. This does not agree with Antiochus. The ἰσόθεα φρονεῖν ὑπερηφανῶς which is said of him, 2 Macc. 9:12, is not an exalting of himself above every god. "Antiochus was not an ἄθεος; he even wished to render the worship of Zeus universal; and that he once spoiled the temple does not imply his raising himself above every god" (Klief.). Of Antiochus much rather, as is said by Livy (41:20), in duabus tamen magnis honestisque rebus fere regius erat animus, in urbium donis et deorum cultu. On the contrary, these words before us are expressly referred to Antichrist, Th2 2:4. Yet further, in his arrogance he shall speak נפּלאות, wonderful, i.e., impious and astonishing things, against the God of gods, i.e., the true God. This clause expounds and strengthens the מלּל רברבן (speaking great things), which is said of the enemy at the time of the end, Dan 7:8, Dan 7:11, Dan 7:20. In this he will prosper, but only till the anger of God against His people (זעם as Dan 8:19) shall be accomplished. Regarding כלה see at Dan 9:27. This anger of God is irrevocably determined (נחרצה), that His people may be wholly purified for the consummation of His kingdom in glory. The perf. נעשׂתה does not stand for the imperf. because it is decreed, but in…

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).

11:36-40 Some interpreters see these verses as a transition from the earthly Antiochus IV to a character larger than history (7:8). 11:36 Antiochus IV thought himself equal to God (2 Maccabees 9:1–10:12), but God would hem him in until the time of wrath was completed. • what has been determined will surely take place: Antiochus suddenly contracted a painful disease and died in 163 BC in the mountains of Persia (see 8:25; 1 Maccabees 4:52-53; 6:16; 2 Maccabees 9:4, 28; 10:5).