Даниїл 11:17

This verse has been very differently expounded. According to the example of Jerome, who translates it: et ponet faciem suam ut veniat ad tenendum universum regnum ejus, and adds to this the explanatory remark: ut evertat illum h. e. Ptolemaeum, sive illud, h. e. regnum ejus, many translate the words וגו בּתקף לבוא by to come in or against the strength of his whole (Egyptian) kingdom (C. B. Michaelis, Venema, Hvernick, v. Lengerke, Maurer), i.e., to obtain the superiority over the Egyptian kingdom (Kliefoth). But this last interpretation is decidedly opposed by the circumstance that תּקף means strength not in the active sense = power over something, but only in the intransitive or passive sense, strength as the property of any one. Moreover, both of these explanations are opposed by the verbal use of בּוא c. ב rei, which does not signify: to come in or against a matter, but: to come with - cf. בּחיל בּוא, to come with power, Dan 11:13, also Isa 40:10; Psa 71:16 - as well as by the context, for of the completely subjugated south (according to Dan 11:15, Dan 11:16) it cannot yet be said מלכוּתו תּקף. Correctly, Theodot. translates: εἰσελθεῖν ἐν ἰσχύι" πάσης τῆς βασιλείας αὐτοῦ; Luther: "to come with the strength of his whole kingdom." Similarly M. Geier, Hitzig, and Kran. The king of the north intends thus to come with the force of his whole kingdom to obtain full possession of the kingdom of the south. עמּו וישׁרים is an explanatory clause defining the manner in which he seeks to gain his object. ישׁרים, plur. of the adjective ישׁר, in a substantive signification, that which is straight, recta, as Pro 16:13, proba (Ewald's Gram. 172; while in his commentary he translates the word by agreement). עמּו, with him, i.e., having in intention. The sense of the passage…

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).

11:17 Antiochus III formed an alliance with Ptolemy V by giving his daughter, Cleopatra I, to Ptolemy V in marriage. Antiochus hoped to overthrow Egypt from within, but his plan failed when his daughter became loyal to Egypt, and Egypt formed an alliance with Rome.