Third Kingdom

The Bible uses the following symbols to represent the third kingdom:
1) Leopard beast,
2) Belly and thighs of bronze,
3) Goat with four horns,
4) Chariot of white horses.

A great angel prophesied to Daniel major events of the third kingdom.

Zechariah prophesied major events during the time of the third kingdom.

Leopard Beast

Dan. 7:6 After this I beheld, and, lo, another, like a leopard, which had upon its back four wings of a bird; the beast had also four heads; and language [*dominion] was given to it.

*The original Aramaic word might be “language” (lishan; Greek Papyrus 967, c. 250 AD) or “dominion” (sholtan; Greek Codex Vaticanus, c. 350 AD).

Interpretation

Beast/Animal = King/Kingdom

Wing = Kingdom

Head = King/Kingdom

Another kingdom will be like a leopard, and it will have four kingdoms (four wings). The kingdom (leopard beast) will also have four kings (four heads). And language [*dominion] will be given to it.

FULFILLED: 336-30 BC

Greek Empire

The prophecy of the leopard beast was fulfilled by the Greek Empire.

Four Wings and Four Heads

Alexander the Great began to rule in 336 BC, and after his death, the Greek Empire was divided into four kingdoms (four wings) which were ruled by four kings (four heads): Cassander, Lysimachus, Seleucus, and Ptolemy.

Language Given to It

The Greek Empire spread the language of Koine Greek, which served as the lingua franca of much of the Mediterranean region and the Middle East during the following centuries.

Bronze Image

Dan. 2:32 As for this image, its head was of fine gold, its chest and its arms of silver, its belly and its thighs of bronze,

Interpretation

Dan. 2:39 And after you [Nebuchadnezzar] shall arise another kingdom inferior to thee; and another third kingdom of bronze, which shall bear rule over all the earth.

FULFILLED: 336-30 BC

Greek Empire

After Alexander the Great began his reign in 336 BC, the Greek Empire conquered the Medo-Persian Empire in 330 BC and reigned until 30 BC.

Goat With Four Horns

Dan. 8:5-14 And as I was considering, behold, a he-goat came from the west over the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had the two horns, which I saw standing before the river, and ran upon him in the fury of his power. And I saw him come close unto the ram, and he was moved with anger against him, and smote the ram, and brake his two horns; and there was no power in the ram to stand before him; but he cast him down to the ground, and trampled upon him; and there was none that could deliver the ram out of his hand. And the he-goat magnified himself exceedingly: and when he was strong, the great horn was broken; and instead of it there came up four notable horns toward the four winds of heaven. And out of one of them came forth a little horn, which grew exceeding great, toward the south, and toward the east, and toward the Beauty. And it grew great, even to the host of heaven; and some of the host and of the stars it cast down to the ground, and trampled upon them. Yea, it magnified itself, even to the commander of the host; and it took away from him the daily sacrifice, and the place of his sanctuary was cast down. And the host was given over to it together with the daily sacrifice through transgression; and it cast down truth to the ground, and it did its pleasure and prospered. Then I heard a holy one speaking; and another holy one said unto that certain one who spake, How long shall be the vision concerning the daily sacrifice and the transgression of desolation to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto evening and morning, 2,300, then shall the sanctuary be cleansed.

Interpretation

Beast/Animal = King/Kingdom

Horn = King/Kingdom

Four Winds = North, South, East, West

Host of Heaven = Sun, Moon, Stars = Rulers of Nation

Stars of Heaven = Jewish People

Beauty = Land of Israel

Dan. 8:15-26 And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it; and, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of the Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood; and when he came, I was affrighted, and fell upon my face: but he said unto me, Understand, O son of man; for the vision belongeth to a time of end. Now as he was speaking with me, I fell into a deep sleep with my face toward the ground; but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the latter time of the indignation; for it belongeth to an appointed time of end. The ram which thou sawest, that had the two horns, they are the kings of Media and Persia. And the rough he-goat is the king of Greece: and the great horn that is between his eyes is the first king. And as for that which was broken and four horns stood up in its place, four kingdoms shall stand up out of the people, but not with his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king hard-hearted and skilled in riddles shall stand up. And his power shall be mighty, but not by his own power; and he shall destroy wonderfully, and shall prosper and do his pleasure; and he shall destroy the mighty ones and the holy people. And through his policy he shall cause deceit to prosper in his hand; and he shall magnify himself in his heart, and in their security shall he destroy many: he shall also stand up against the commander of commanders; but he shall be broken without hand. And the vision of the evening and morning which hath been told is true: but shut thou up the vision; for it belongeth to many days to come.

Gabriel told Daniel that the:
1) Great, notable horn is the first king of Greece;
2) Four horns are four kingdoms that will arise in the place of the first king of Greece (notable horn);
3) Four kingdoms (four horns) are from that people (the Greeks);
4) Little horn is a king who will arise out of one of the four kingdoms (four horns) of the Greeks;
5) Little horn will go forth toward the south, toward the east, and toward Israel (the Beauty);
6) Little horn will destroy some of the Jewish rulers (host of heaven) and of the Jewish people (stars);
7) Little horn will stand against the Jewish high priest (commander of the host; commander of commanders);
8) Little horn will take away the daily sacrifice and will cast down the Temple;
9) Little horn will die (be broken) without human intervention (without hand);
10) Sanctuary and Jewish rulers (the host) will be trodden under foot for 1,150 days (2,300 evenings and mornings, which are true and not symbolic);
11) Sanctuary will be cleansed.

FULFILLED: 336-165 BC

Greek Empire

The prophecy of the goat with four horns was fulfilled by the Greek Empire.

He-Goat Coming From West

The Greek Empire (he-goat) came from the west (from Greece towards Persia) over the face of the whole earth very rapidly (touched not the ground). And the Greek Empire (he-goat) had Alexander the Great (a notable horn) at is forefront (between his eyes).

“About this time it was that Darius [King of Medo-Persia] heard how Alexander had passed over the Hellespont, and had beaten his lieutenants in the battle at Granicum, and was proceeding farther; whereupon he gathered together an army of horse and foot, and determined that he would meet the Macedonians before they should assault and conquer all Asia.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 11, Chapter 8, Section 3, Written c. 93 AD.

Map of Alexander (great horn of he-goat) coming from the west:

He-Goat Conquering Ram

Starting in 334 BC, the Greek Empire (he-goat) came to the Medo-Persian Empire (ram) that had the two kings (two horns) of Media and Persia. And the Greek Empire (he-goat) ran upon the Medo-Persian Empire (ram) in the fury of its power. And it came close unto the Medo-Persian Empire (ram), and it was moved with anger against it, and smote the Medo-Persian Empire (ram). And in 330 BC, it conquered the kings of Media and Persia (broke his two horns); and there was no power in the Medo-Persian Empire (ram) to stand before the Greek Empire (he-goat); but it cast it down to the ground, and trampled upon it; and there was none that could deliver the Medo-Persian Empire (ram) out of its hand.

“And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verse 1, Written c. 100 BC.

“Now when Alexander, king of Macedon, had put an end to the dominion of the Persians, and had settled the affairs of Judea after the forementioned manner, he ended his life.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 1, Section 1, Written c. 93 AD.

Map of Alexander (great horn of he-goat) conquering the Medo-Persian Empire (ram) in 330 BC:

Great Horn Broken

And the Greek Empire (he-goat) magnified itself exceedingly. And in 323 BC, when it was strong, Alexander the Great died (great horn was broken).

“And he [Alexander the Great] made many wars, and won many strong holds, and slew the kings of the earth. And he went through to the ends of the earth, and took spoils of many nations, insomuch that the earth was quiet before him; whereupon he was exalted and his heart was lifted up. And he gathered a mighty strong host, and he ruled over countries, and nations, and kings, who became tributaries unto him. And after these things he fell sick, and he perceived that he should die.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 2-5, Written c. 100 BC.

“So Alexander reigned 12 years, and then died.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verse 7, Written c. 100 BC.

Map of Alexander’s expansive kingdom at the time of his death:

Four Notable Horns

And in Alexander’s place there came up four notable kings of Greece (four notable horns out of the people) — Cassander, Lysimachus, Seleucus, and Ptolemy — toward the north, south, east, and west (four winds of heaven), but not with Alexander’s power.

“And after these things he [Alexander] fell sick, and perceived that he should die. Wherefore he called his servants, such as were honourable, and had been brought up with him from his youth, and parted his kingdom among them, while he was yet alive. So Alexander reigned 12 years, and then died. And his servants bare rule every one in his place. And after his death they all put crowns upon themselves; so did their sons after them many years: and evils were multiplied in the earth.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 5-9, Written c. 100 BC.

“Now when Alexander, king of Macedon, had put an end to the dominion of the Persians, and had settled the affairs of Judea after the forementioned manner, he ended his life; and as his government fell among many, Antigonus obtained Asia; Seleucus Babylon; and of the other nations which were there, Lysimachus governed the Hellespont, and Cassander possessed Macedonia; as did Ptolemy, the son of Lagus, seize upon Egypt.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 1, Section 1, Written c. 93 AD.

Map of Alexander’s successors before the Battle of Ipsus in 303 BC:

“Alexander left no legitimate heir (though his widow, Roxana, gave birth to a son shortly after his death); and hence his empire became the prey of rivalries and disputes between his generals. A division of the provinces was agreed upon at a military council held the day after his death; but the only permanent elements in this were the allotment of Egypt to Ptolemy Lagi, and Thrace to Lysimachus. After the death of Perdikkas (who had acted as regent) in 321, a fresh distribution took place at a meeting of generals held at Triparadisus in Syria; and another one, after a four years’ war, undertaken for the purpose of checking the ambitious designs of Alexander’s veteran general Antigonus, in 311. The final settlement was brought about by the battle of Ipsus (in Phrygia), in 301, in which Antigonus was defeated and slain by Ptolemy, Seleucus, and Lysimachus, who had coalesced against him.”
——S. R. Driver (Protestant Christian), Cambridge Bible for Schools and Colleges, Daniel 8:8, Written 1900.

Map of the four notable successors (four notable horns) of Alexander after the Battle of Ipsus around 301 BC:

Little Horn Coming Out of One of the Four Horns

And in the latter time of the Greek Empire around 175 BC, out of the Seleucid Kingdom, which was one of the four kingdoms (four notable horns), came forth Antiochus IV (little horn).

Antiochus IV came out of one of the four kingdoms (four horns) of the Greek Empire (he-goat).

“So Alexander reigned 12 years, and then died. And his servants bare rule every one in his place. And after his death they all put crowns upon themselves; so did their sons after them many years: and evils were multiplied in the earth. And there came out of them a wicked root Antiochus [IV] surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the 137th year [Sep 176 – Aug 175 BC] of the kingdom of the Greeks.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 7-10, Written c. 100 BC.

“[Daniel wrote] that by the great horn which sprang out of the forehead of the he-goat was meant the first king [Alexander]; and that the springing up of four horns upon its falling off, and the conversion of every one of them to the four quarters of the earth, signified the successors that should arise after the death of the first king, and the partition of the kingdom among them, and that they should be neither his children nor of his kindred that should reign over the habitable earth for many years; and that from among them there should arise a certain king that should overcome our nation and their laws, and should take away our political government, and should spoil the Temple, and forbid the sacrifices to be offered for 3 years’ time. And indeed it so came to pass, that our nation suffered these things under Antiochus [IV] Epiphanes, according to Daniel’s vision, and what he wrote many years before they came to pass.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 10, Chapter 11, Section 7, Written c. 93 AD.

Transgressors Coming to Full

And in the latter time of the Greek kingdom in 175 BC, when the transgressors were come to the full, Antiochus IV stood up.

“But one Simon of the tribe of Benjamin, who was made governor of the temple, fell out with the high priest [Onias III] about disorder in the city. And when he could not overcome Onias, he went to Apollonius the son of Thraseas, who then was governor of Celosyria and Phenice, And told him that the treasury in Jerusalem was full of infinite sums of money, so that the multitude of their riches, which did not pertain to the account of the sacrifices, was innumerable, and that it was possible to bring all into the king’s hand. Now when Apollonius came to the king, and had shewed him of the money whereof he was told, the king chose out Heliodorus his treasurer, and sent him with a commandment to bring him the foresaid money.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 3, Verses 4-7, Written c. 100 BC.

“This Simon now, of whom we spake afore, having been a betrayer of the money, and of his country, slandered Onias, as if he had terrified Heliodorus, and been the worker of these evils. Thus was he bold to call him a traitor, that had deserved well of the city, and tendered his own nation, and was so zealous of the laws. But when their hatred went so far, that by one of Simon’s faction murders were committed, Onias seeing the danger of this contention, and that Apollonius, as being the governor of Celosyria and Phenice, did rage, and increase Simon’s malice, He went to the king [Seleucus IV], not to be an accuser of his countrymen, but seeking the good of all, both public and private: For he saw that it was impossible that the state should continue quiet, and Simon leave his folly, unless the king did look thereunto. But after the death of Seleucus [IV], when Antiochus [IV], called Epiphanes, took the kingdom, Jason the brother of Onias laboured underhand to be high priest, Promising unto the king by intercession 360 talents of silver, and of another revenue 80 talents: Beside this, he promised to assign 150 more, if he might have licence to set him up a place for exercise, and for the training up of youth in the fashions of the heathen, and to write them of Jerusalem by the name of Antiochians. Which when the king had granted, and he had gotten into his hand the rule he forthwith brought his own nation to Greekish fashion. And the royal privileges granted of special favour to the Jews by the means of John the father of Eupolemus, who went ambassador to Rome for amity and aid, he took away; and putting down the governments which were according to the Law, he brought up new customs against the Law: For he built gladly a place of exercise under the tower itself, and brought the chief young men under his subjection, and made them wear a hat. Now such was the height of Greek fashions, and increase of heathenish manners, through the exceeding profaneness of Jason, that ungodly wretch, and no high priest; That the priests had no courage to serve any more at the altar, but despising the temple, and neglecting the sacrifices, hastened to be partakers of the unlawful allowance in the place of exercise, after the game of Discus called them forth; Not setting by the honours of their fathers, but liking the glory of the Grecians best of all.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 4, Verses 1-15, Written c. 100 BC.

Hard-Hearted and Skilled in Riddles

And in the latter time of the Greek kingdom in 175 BC, when the transgressors were come to the full, Antiochus IV, a king who was hard-hearted and skilled in riddles, stood up.

Gabriel used the phrases “hard-hearted” and “skilled in riddles” to describe Antiochus IV.

The only other time the Bible uses the phrase “hard-hearted” (Hebrew: az panim, lit. “strong of face”) is in Deuteronomy 28 to describe not respecting the elderly or showing favor to the young.

Deut. 28:49-50 The Lrd will bring a nation against thee from far, from the end of the earth, as the eagle flies; a nation whose tongue thou shalt not understand; a hard-hearted [az panim] nation, that shall not regard the person of the old, nor show favor to the young.

A riddle uses misleading phrasing to direct the listener’s thoughts in one direction while concealing the reality, such as in the riddles below.
1) What has keys but can’t open locks? Answer: A piano.
2) The more you take, the more you leave behind. What am I? Answer: Footsteps.
3) I’m tall when I’m young, and I’m short when I’m old. What am I? Answer: A candle.

Around 167 BC, Antiochus IV displayed that he was both hard-hearted and skilled in riddles when he used misleading phrasing to direct the thoughts of the elderly and the young to think that he respected their old age and their youth, but in reality, he did not respect their ages because he brutally tortured and murdered them.

“The tyrant Antiochus [IV], therefore, sitting in public state with his assessors upon a certain lofty place, with his armed troops standing in a circle around him, commanded his spearbearers to seize every one of the Hebrews, and to compel them to taste pork meat and things offered to idols. Should any of them be unwilling to eat the accursed food, they were to be tortured on the wheel and so killed. When many had been seized, a foremost man of the assembly, a Hebrew, by name Eleazar, a priest by family, by profession a lawyer, and advanced in years, and for this reason known to many of the king’s followers, was brought near to him. Antiochus, seeing him, said, ‘I would counsel you, old man, before your tortures begin, to taste the pork meat, and save your life; for I feel respect for your age and gray hair, which since you have had so long, you appear to me to be no philosopher in retaining the superstition of the Jews. For therefore, since nature has conferred upon you the most excellent flesh of this animal, do you loathe it? It seems senseless not to enjoy what is pleasant, yet not disgraceful; and from notions of sinfulness, to reject the gifts of nature. You will be acting, I think, still more senselessly, if you follow vain conceits about the truth. You will, moreover, be despising me to your own punishment. Won’t you awake from your trifling philosophy, give up the folly of your notions, and regaining understanding worthy of your age, search into the truth of an expedient course? Won’t you respect my kindly admonition and have pity on your own years? For bear in mind that if there is any power which watches over this religion of yours, it will pardon you for all transgressions of the Law which you commit through compulsion.”
——Fourth Book of Maccabees (Jewish apocrypha), Chapter 5, Verses 1-13, Written c. 50 AD.

“Then with their wickedly contrived instruments they burned him [Eleazar] on the fire, and poured stinking fluids down into his nostrils. He being at length burned down to the bones, and about to expire, raised his eyes toward Gd, and said, ‘You know, O Gd, that when I might have been saved, I am slain for the sake of the Law by tortures of fire. Be merciful to your people, and be satisfied with the punishment of me on their account. Let my blood be a purification for them, and take my life in exchange for theirs.’ Thus speaking, the holy man departed, noble in his torments, and even to the agonies of death resisted in his reasoning for the sake of the Law.”
——Fourth Book of Maccabees (Jewish apocrypha), Chapter 6, Verses 25-30, Written c. 50 AD.

“Then, indeed, vehemently swayed with emotion, he [Antiochus IV] commanded to bring others of the adult Hebrews, and if they would eat of the unclean thing, to let them go when they had eaten; but if they objected, to torment them more grievously. The tyrant having given this charge, seven brothers were brought into his presence, along with their aged mother. They were handsome, modest, well-born, and altogether comely. When the tyrant saw them encircling their mother as in a dance, he was pleased with them. Being struck with their becoming and innocent manner, smiled at them, and calling them near, he [Antiochus IV] said, ‘O youths, with favorable feelings, I admire the beauty of each of you. Greatly honoring so numerous a band of brothers, I not only counsel you not to share the madness of the old man who has been tortured before, but I beg you to yield, and to enjoy my friendship; for I possess the power, not only of punishing those who disobey my commands, but of doing good to those who obey them. Put confidence in me, then, and you will receive places of authority in my government, if you forsake your national way of life, and, conforming to the Greek way of life, alter your rule and revel in youth’s delights. For if you provoke me by your disobedience, you will compel me to destroy every one of you with terrible punishments by tortures. Have mercy, then, upon your own selves, whom I, although an enemy, am compassionate for your age and attractive appearance. Won’t you consider this: that if you disobey, there will be nothing left for you but to die in torture?’ When he had said this, he ordered the instruments of torture to be brought forward, that fear might prevail upon them to eat unclean meat. When the spearman brought forward the wheels, the racks, the hooks, racks, caldrons, pans, finger-racks, iron hands and wedges, and bellows, the tyrant continued: ‘Fear, young men, and the righteousness which you worship will be merciful to you if you transgress because of compulsion.’“
——Fourth Book of Maccabees (Jewish apocrypha), Chapter 8, Verses 1-13, Written c. 50 AD.

“When they had said this, the tyrant [Antiochus IV] was not only exasperated against them for being disobedient, but enraged with them for being ungrateful. So, at his bidding, the torturers brought the oldest of them, and tearing through his tunic, bound his hands and arms on each side with thongs. When they had labored hard without effect in scourging him, they hurled him on the wheel. The noble youth, extended upon this, became dislocated. With every member disjointed, he denounced the tyrant, saying, ‘O most accursed tyrant, and enemy of heavenly justice, and cruel-hearted, I am no murderer, nor sacrilegious man, whom you torture, but a defender of the Divine Law.’ And when the spearmen said, ‘Consent to eat, that you may be released from your tortures,’ he answered, ‘Not so powerful, O accursed lackeys, is your wheel, as to stifle my reasoning. Cut my limbs, and burn my flesh, and twist my joints. For through all my torments I will convince you that the children of the Hebrews are alone unconquered on behalf of virtue.’ While he was saying this, they heaped up fuel, and setting fire to it, strained him on the wheel still more. The wheel was defiled all over with blood. The hot ashes were quenched by the droppings of gore, and pieces of flesh were scattered about the axles of the machine. Although the framework of his bones was now destroyed, the high-minded and Abrahamic youth didn’t groan. But, as though transformed by fire into immortality, he nobly endured the rackings, saying, ‘Imitate me, O brothers. Never desert your station, nor renounce my brotherhood in courage. Fight the holy and honorable fight of religion, by which means our just and paternal Providence, becoming merciful to the nation, will punish the pestilent tyrant.’ Saying this, the revered youth abruptly closed his life.”
——Fourth Book of Maccabees (Jewish apocrypha), Chapter 9, Verses 10-25, Written c. 50 AD.

Around 166 BC, Antiochus IV displayed that he was skilled in riddles when he used misleading behavior to direct the thoughts of the Roman governors to think that he respected and favored them, but in reality, his feelings were quite the opposite.

“Shortly after the end of the games, Tiberius Gracchus and the other [Roman] governors arrived in the quality of inspectors. Antiochus [IV], however, was so adroit and courteous when he met them that Tiberius and his colleagues, far from acquiring any real suspicion about him or detecting anything indicative of disaffection due to what had happened at Alexandria, even discredited those who said anything of the kind, owing to their exceedingly kind reception. For in addition to other favors he even gave up his palace to them, and very nearly gave up his crown to them as well, so far his demeanor went, although his real feelings were not so, but quite the reverse.”
——Polybius (pagan Greek), The Histories, Book 30, Chapter 27, Written c. 150 BC.

Little Horn Going Toward South, East, and Beauty

Out of the Seleucid Kingdom, which was one of the four kingdoms (four notable horns), came forth Antiochus IV (little horn), which grew exceeding great toward Egypt (the south), and toward Persia (the east), and toward the land of Israel (the Beauty).

Antiochus IV went against Egypt (the south).

“Now when the kingdom was established before Antiochus [IV], he thought to reign over Egypt that he might have the dominion of two realms. Therefore he entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy, and made war against Ptolemy king of Egypt: but Ptolemy was afraid of him, and fled; and many were wounded to death. Thus they got the strong cities in the land of Egypt and he took the spoils thereof.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 16-19, Written c. 100 BC.

Antiochus IV went against the land of Israel (the Beauty).

“And after that Antiochus [IV] had smitten Egypt, he returned again in the 143rd year [Sep 170 – Aug 169 BC], and he went up against Israel and Jerusalem with a great multitude.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verse 20, Written c. 100 BC.

“King Antiochus [IV] returning out of Egypt, for fear of the Romans, made an expedition against the city Jerusalem; and when he was there, in the 143rd year of the kingdom of the Seleucidae, he took the city without fighting, those of his own party opening the gates to him. And when he had gotten possession of Jerusalem, he slew many of the opposite party; and when he had plundered it of a great deal of money, he returned to Antioch.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 5, Section 3, Written c. 93 AD.

Antiochus IV went against Persia (the east).

“He [Antiochus IV] feared that he should not be able to bear the charges any longer, nor to have such gifts to give so liberally as he did before: for he had abounded above the kings that were before him. Therefore, being greatly perplexed in his mind, he determined to go into Persia, there to take the tributes of the countries, and to gather much money. So he left Lysias, a nobleman, and one of the blood royal, to oversee the affairs of the king from the river Euphrates unto the borders of Egypt.”
——First Book of Maccabees (Jewish apocrypha), Chapter 3, Verses 30-32, Written c. 100 BC.

“And when king Antiochus [IV] had given these things in charge to Lysias, he went into Persia; and in the 147th year [Sep 166 – Aug 165 BC], he passed over Euphrates, and went to the superior provinces.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 7, Section 2, Written c. 93 AD.

Not by His Own Power

And the power of Antiochus IV (little horn) was mighty, but it was through the power of his appointees (not by his own power).

Antiochus IV gave power to Jason by appointing him as high priest in the place of Onias III the high priest.

“Now when the holy city was inhabited with all peace, and the laws were kept very well, because of the godliness of Onias [III] the high priest, and his hatred of wickedness, it came to pass that even the kings themselves did honor the place, and magnify the Temple with their best gifts; insomuch that Seleucus of Asia of his own revenues bare all the costs belonging to the service of the sacrifices.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 3, Verses 1-3, Written c. 100 BC.

“But after the death of Seleucus [Sep 175 BC], when Antiochus [IV], called Epiphanes, took the kingdom, Jason the brother of Onias [III] labored underhand to be high priest, promising unto the king by intercession 360 talents of silver, and of another revenue 80 talents: Beside this, he promised to assign 150 more, if he might have license to set him up a place for exercise, and for the training up of youth in the fashions of the heathen, and to write them of Jerusalem by the name of Antiochians. Which when the king [Antiochus] had granted, and he had gotten into his hand the rule he forthwith brought his own nation to Greekish fashion.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 4, Verses 7-10, Written c. 100 BC.

Antiochus IV gave power to Menelaus by appointing him as high priest in place of Jason.

“Three years afterward [172 BC] Jason sent Menelaus, the aforesaid Simon’s brother, to bear the money unto the king, and to put him in mind of certain necessary matters. But he [Menelaus] being brought to the presence of the king [Antiochus IV], when he had magnified him for the glorious appearance of his power, got the priesthood to himself, offering more than Jason by 300 talents of silver. So he came with the king’s mandate, bringing nothing worthy the high priesthood, but having the fury of a cruel tyrant, and the rage of a savage beast. Then Jason, who had undermined his own brother [Onias], being undermined by another, was compelled to flee into the country of the Ammonites. So Menelaus was ruling over the office: but as for the money that he had promised unto the king, he took no good order for it, albeit Sostratis the ruler of the castle required it.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 4, Verses 23-27, Written c. 100 BC.

Antiochus IV gave power to Andronicus by appointing him as his deputy.

“While those things were in doing, they of Tarsus and Mallos made insurrection, because they were given to the king’s concubine, called Antiochis. Then the king [Antiochus IV] came in all haste to appease matters, leaving Andronicus, a man in authority, for his deputy.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 4, Verses 30-31, Written c. 100 BC.

Antiochus IV gave power to Lysias by appointing him to oversee his affairs.

“Therefore, being greatly perplexed in his mind, he [Antiochus IV] determined to go into Persia, there to take the tributes of the countries, and to gather much money. So he left Lysias, a nobleman, and one of the blood royal, to oversee the affairs of the king from the river Euphrates unto the borders of Egypt. And to bring up his son Antiochus, until he came again. Moreover he delivered unto him the half of his forces, and the elephants, and gave him charge of all things that he would have done, as also concerning them that dwelt in Judah and Jerusalem: To wit, that he should send an army against them, to destroy and root out the strength of Israel, and the remnant of Jerusalem, and to take away their memorial from that place; And that he should place strangers in all their quarters, and divide their land by lot. So the king took the half of the forces that remained, and departed from Antioch, his royal city, the 147th year [Sep 166 – Aug 165 BC]; and having passed the river Euphrates, he went through the high countries. Then Lysias chose Ptolemee the son of Dorymenes, Nicanor, and Gorgias, mighty men of the king’s friends: And with them he sent 40,000 footmen, and 7,000 horsemen, to go into the land of Judah, and to destroy it, as the king commanded. So they went forth with all their power, and came and pitched by Emmaus in the plain country.”
——First Book of Maccabees (Jewish apocrypha), Chapter 3, Verses 31-40, Written c. 100 BC.

“And when king Antiochus [IV] had given these things in charge to Lysias, he went into Persia; and in the 147th year [Sep 166 – Aug 165 BC], he passed over Euphrates, and went to the superior provinces.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 7, Section 2, Written c. 93 AD.

Little Horn Trampling the Host and the Sanctuary

And Antiochus IV (little horn) grew great, even to the Jewish rulers (the host of heaven); and he killed (cast down to the ground and trampled upon) some of the Jewish rulers (the host) and of the Jewish people (stars). Yea, Antiochus IV (little horn) magnified himself, even to the Jewish high priest (commander of the host); and he took away from him the daily sacrifice of the Temple, and the place of his sanctuary was cast down. And the Jewish rulers (host) were given over to him together with the daily sacrifice through transgression; and Antiochus IV (little horn) cast down truth to the ground, and he did his pleasure and prospered.

And Antiochus IV (little horn) destroyed wonderfully, and prospered and did his pleasure; and he destroyed the Jewish rulers (host of heaven; mighty ones) and the Jewish people (stars; holy people). And through his policy he caused deceit to prosper in his hand; and he magnified himself in his heart, and in their security he destroyed many: he also stood up against the Jewish high priest (commander of commanders).

In 171 BC, Menelaus and Andronicus, who were both appointees of Antiochus IV (little horn), killed Onias III the Jewish high priest (commander of the host; mighty one) using deceit.

“Then the king [Antiochus IV] came in all haste to appease matters, leaving Andronicus, a man in authority, for his deputy. Now Menelaus, supposing that he had gotten a convenient time, stole certain vessels of gold out of the Temple, and gave some of them to Andronicus, and some he sold into Tyrus and the cities round about. Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia. Wherefore Menelaus, taking Andronicus aside, urged him to get Onias into his hands; who being persuaded thereunto, and coming to Onias in deceit, gave him his right hand with oaths; and though he were suspected by him, yet he persuaded him to come forth of the sanctuary: whom forthwith he shut up without regard of justice. For the which cause not only the Jews, but many also of other nations, took great indignation, and were much grieved for the unjust murder of the man.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 4, Verses 31-35, Written c. 100 BC.

The chief collector of tribute, an appointee of Antiochus IV, killed many Jews (stars; holy people) using deceit.

“And after 2 years fully expired, the king [Antiochus IV] sent his chief collector of tribute unto the cities of Judah, who came unto Jerusalem with a great multitude. And he spake peaceable words unto them, but all was deceit: for when they had given him credence, he fell suddenly upon the city, and smote it very sore, and destroyed much people of Israel.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 29-30, Written c. 100 BC.

In 168 BC, Antiochus IV (little horn) took away the daily sacrifice and cast down the Temple sanctuary.

Antiochus IV (little horn) cast down the book of the Law and the commandments of Gd (cast down truth to the ground), and he did his pleasure and prospered.

“Moreover king Antiochus [IV] wrote to his whole kingdom, that all should be one people, And every one should leave his laws: so all the heathen agreed according to the commandment of the king. Yea, many also of the Israelites consented to his religion, and sacrificed unto idols, and profaned the Sabbath. For the king had sent letters by messengers unto Jerusalem and the cities of Juda that they should follow the strange laws of the land, And forbid burnt offerings, and sacrifice, and drink offerings in the Temple; and that they should profane the Sabbaths and festival days: And pollute the sanctuary and holy people: Set up altars, and groves, and chapels of idols, and sacrifice swine’s flesh, and unclean beasts: That they should also leave their children uncircumcised, and make their souls abominable with all manner of uncleanness and profanation: To the end they might forget the Law, and change all the ordinances. And whosoever would not do according to the commandment of the king, he said, he should die. In the selfsame manner wrote he to his whole kingdom, and appointed overseers over all the people, commanding the cities of Juda to sacrifice, city by city. Then many of the people were gathered unto them, to wit every one that forsook the Law; and so they committed evils in the land; And drove the Israelites into secret places, even wheresoever they could flee for succour. Now the 15th day of the month Casleu, in the 145th year [18 Nov 168 BC], they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Juda on every side; And burnt incense at the doors of their houses, and in the streets. And when they had rent in pieces the books of the Law which they found, they burnt them with fire. And whosoever was found with any the book of the Testament, or if any committed to the Law, the king’s commandment was, that they should put him to death. Thus did they by their authority unto the Israelites every month, to as many as were found in the cities. Now the 25th day of the month [28 Nov 168 BC] they did sacrifice upon the idol altar, which was upon the altar of Gd.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 41-59, Written c. 100 BC.

“Now it came to pass after 2 years in the 145th year, on the 25th day of that month [28 Nov 168 BC] which is by us called Chasleu, and by the Macedonians Apelleus, in the 153rd olympiad, that the king came up to Jerusalem, and, pretending peace, he got possession of the city by treachery: at which time he spared not so much as those that admitted him into it, on account of the riches that lay in the Temple; but, led by his covetous inclination (for he saw there was in it a great deal of gold, and many ornaments that had been dedicated to it of very great value), and in order to plunder its wealth, he ventured to break the league he had made. So he left the Temple bare, and took away the golden candlesticks, and the golden altar [of incense], and table [of shewbread], and the altar [of burnt offering]; and did not abstain from even the veils, which were made of fine linen and scarlet. He also emptied it of its secret treasures, and left nothing at all remaining; and by this means cast the Jews into great lamentation, for he forbade them to offer those daily sacrifices which they used to offer to Gd, according to the Law. And when he had pillaged the whole city, some of the inhabitants he slew, and some he carried captive, together with their wives and children, so that the multitude of those captives that were taken alive amounted to about 10,000.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 5, Section 4, Written c. 93 AD.

“And that from among them [Alexander’s successors] there should arise a certain king that should overcome our nation and their laws, and should take away our political government, and should spoil the Temple, and forbid the sacrifices to be offered for 3 years’ time. And indeed it so came to pass, that our nation suffered these things under Antiochus [IV] Epiphanes, according to Daniel’s vision, and what he wrote many years before they came to pass.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 10, Chapter 11, Section 7, Written c. 93 AD.

The Jewish rulers (host) Jason and Menelaus were given over to Antiochus IV (little horn) together with the daily sacrifice through transgression.

“But after the death of Seleucus [Sep 175 BC], when Antiochus [IV], called Epiphanes, took the kingdom, Jason the brother of Onias labored underhand to be high priest, promising unto the king by intercession 360 talents of silver, and of another revenue 80 talents: Beside this, he promised to assign 150 more, if he might have license to set him up a place for exercise, and for the training up of youth in the fashions of the heathen, and to write them of Jerusalem by the name of Antiochians. Which when the king [Antiochus] had granted, and he had gotten into his hand the rule he forthwith brought his own nation to Greekish fashion. And the royal privileges granted of special favor to the Jews by the means of John the father of Eupolemus, who went ambassador to Rome for amity and aid, he took away; and putting down the governments which were according to the law, he brought up new customs against the Law: For he built gladly a place of exercise under the tower itself, and he brought the chief young men under his subjection, and made them wear a hat. Now such was the height of Greek fashions, and increase of heathenish manners, through the exceeding profaneness of Jason, that ungodly wretch, and no high priest; That the priests had no courage to serve any more at the altar, but despising the Temple, and neglecting the sacrifices, hastened to be partakers of the unlawful allowance in the place of exercise, after the game of Discus called them forth; Not setting by the honours of their fathers, but liking the glory of the Grecians best of all.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 4, Verses 7-15, Written c. 100 BC.

2,300 Evenings and Mornings

The vision concerning the daily sacrifice and the transgression of desolation to give both the sanctuary and the host to be trodden under foot lasted 1,150 days (2,300 evenings and mornings); then the sanctuary was cleansed. The vision of the evenings and mornings was real (true) and represented actual days (evenings and mornings), and not symbolic days representing years.

The prophecy of 2,300 evenings (erev) and mornings (boqer) refer to the daily evening and morning sacrifices that would not occur during the desolation of the Temple.

Ex. 29:38-39 Now this is that which thou shalt offer upon the altar: two lambs a year old day by day continually. The one lamb thou shalt offer in the morning [boqer]; and the other lamb thou shalt offer at evening [erev].

Therefore, the 2,300 evening and morning sacrifices span a duration of 1,150 days.

The days are literal (true) because Gabriel tells Daniel the vision of the evening and morning is real (true).

According to the prophecy of 2,300 evenings and mornings, the following four conditions must be met to determine the start date of the 1,150 days:
1) Daily sacrifice taken away;
2) Transgression of desolation set up, which is the same as the abomination of desolation;
3) Sanctuary being trodden under foot;
4) Jewish rulers (host) being trodden under foot.

On Day 15 of Month 9 in 168 BC (18 Nov), the abomination of desolation was set up in the Temple.

“Now the 15th day of the month Casleu, in the 145th year [18 Nov 168 BC], they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Juda on every side.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verse 54, Written c. 100 BC.

The setting up of the abomination of desolation in 168 BC is the start date of the 1,150 days because it marks the first time that all four conditions were met because the:
1) Setting up of the abomination of desolation on the altar of Gd means that no more daily sacrifices on the altar could be offered;
2) Setting up of the abomination of desolation is the same as setting up the transgression of desolation;
3) Abomination of desolation causes the sanctuary to be trodden under foot;
4) Jewish rulers (host) had already been trodden under foot since 171 BC when Onias III the high priest was murdered.

On Day 25 of Month 9 in 168 BC (28 Nov), they sacrificed on the idol altar which was upon the altar of Gd.

“Now the 25th day of the month [28 Nov 168 BC] they did sacrifice upon the idol altar, which was upon the altar of Gd.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verse 59, Written c. 100 BC.

“This desolation happened to the Temple in the 145th year, on the 25th day of the month Apelleus [28 Nov 168 BC], and on the 153rd olympiad.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 7, Section 6, Written c. 93 AD.

On Day 25 of Month 9 in 165 BC (24 Dec), the Temple sanctuary was cleansed.

“But as soon as he [Judas Maccabeus], with the whole multitude, was come to Jerusalem, and found the Temple deserted, and its gates burnt down, and plants growing in the Temple of their own accord, on account of its desertion, he and those that were with him began to lament, and were quite confounded at the sight of the Temple; so he chose out some of his soldiers, and gave them order to fight against those guards that were in the citadel, until he should have purified the Temple. When therefore he had carefully purged it, and had brought in new vessels, the candlestick, the table [of shewbread], and the altar [of incense], which were made of gold, he hung up the veils at the gates, and added doors to them. He also took down the altar [of burnt offering], and built a new one of stones that he gathered together, and not of such as were hewn with iron tools. So on the 25th day of the month Casleu [24 Dec 165 BC], which the Macedonians call Apelleus, they lighted the lamps that were on the candlestick, and offered incense upon the altar [of incense], and laid the loaves upon the table [of shewbread], and they offered burnt offerings upon the new altar [of burnt offering]. Now it so fell out, that these things were done on the very same day on which their divine worship had fallen off, and was reduced to a profane and common use, after three years’ time; for so it was, that the Temple was made desolate by Antiochus [IV], and so continued for 3 years. This desolation happened to the Temple in the 145th year, on the 25th day of the month Apelleus, and on the 153rd olympiad: but it was dedicated anew, on the same day, the 25th of the month Apelleus, in the 148th year, and on the 154th olympiad. And this desolation came to pass according to the prophecy of Daniel, which was given 408 years before; for he declared that the Macedonians would dissolve that worship.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 7, Section 6, Written c. 93 AD.

“Now on the 25th day of the 9th month, which is called the month Casleu, in the 148th year [24 Dec 165 BC], they rose up betimes in the morning, and offered sacrifice according to the Law upon the new altar of burnt offerings, which they had made. Look, at what time and what day the heathen had profaned it, even in that was it dedicated with songs, and citherns, and harps, and cymbals.”
——First Book of Maccabees (Jewish apocrypha), Chapter 4, Verses 52-54, Written c. 100 BC.

“Now Maccabeus and his company, the Lrd guiding them, recovered the Temple and the city: But the altars which the heathen had built in the open street, and also the chapels, they pulled down. And having cleansed the Temple they made another altar, and striking stones they took fire out of them, and offered a sacrifice after 2 years, and set forth incense, and lights, and shewbread. When that was done, they fell flat down, and besought the Lrd that they might come no more into such troubles; but if they sinned any more against him, that he himself would chasten them with mercy, and that they might not be delivered unto the blasphemous and barbarous nations. Now upon the same day that the strangers profaned the Temple, on the very same day it was cleansed again, even the 25th day of the same month, which is Casleu.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 10, Verses 1-5, Written c. 100 BC.

According to modern-day exclusive counting, the number of days between between Day 15 of Month 9 in 168 BC (18 Nov) and Day 25 of Month 9 in 165 BC (24 Dec) is 1,132 days.

However, the Bible:
1) Counts the duration of 1 lunar month as 30 days due to inclusive counting;
2) Adds an extra lunar month to the year every 2 or 3 years.

Therefore, according to Biblical counting, the number of days between Day 15 of Month 9 in 168 BC (18 Nov) and Day 25 of Month 9 in 165 BC (24 Dec) is 1,150 days because:
1) Year 168-167 BC had 13 months because it was an intercalated year;
2) Year 167-166 BC had 12 months;
3) Year 166-165 BC had 13 months because it was an intercalated year;
4) 13 months + 12 months + 13 months = 38 months;
6) 38 months x 30 days each per month = 1,140 days;
7) 1,140 days + 10 days = 1,150 days.

Little Horn Broken Without Hand

Antiochus IV (little horn) died (was broken) without human intervention (without hand).

“About that time came Antiochus [IV] with dishonour out of the country of Persia For he had entered the city called Persepolis, and went about to rob the temple, and to hold the city; whereupon the multitude running to defend themselves with their weapons put them to flight; and so it happened, that Antiochus being put to flight of the inhabitants returned with shame. Now when he came to Ecbatane, news was brought him what had happened unto Nicanor and Timotheus. Then swelling with anger, he thought to avenge upon the Jews the disgrace done unto him by those that made him flee. Therefore commanded he his chariotman to drive without ceasing, and to dispatch the journey, the judgment of Gd now following him. For he had spoken proudly in this sort, That he would come to Jerusalem and make it a common burying place of the Jews. But the Lrd Almighty, the Gd of Israel, smote him with an incurable and invisible plague: or as soon as he had spoken these words, a pain of the bowels that was remediless came upon him, and sore torments of the inner parts; And that most justly: for he had tormented other men’s bowels with many and strange torments. Howbeit he nothing at all ceased from his bragging, but still was filled with pride, breathing out fire in his rage against the Jews, and commanding to haste the journey: but it came to pass that he fell down from his chariot, carried violently; so that having a sore fall, all the members of his body were much pained. And thus he that a little afore thought he might command the waves of the sea, (so proud was he beyond the condition of man) and weigh the high mountains in a balance, was now cast on the ground, and carried in an horselitter, shewing forth unto all the manifest power of Gd. So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his army. And the man, that thought a little afore he could reach to the stars of heaven, no man could endure to carry for his intolerable stink. Here therefore, being plagued, he began to leave off his great pride, and to come to the knowledge of himself by the scourge of Gd, his pain increasing every moment. And when he himself could not abide his own smell, he said these words, It is meet to be subject unto Gd, and that a man that is mortal should not proudly think of himself if he were Gd.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 9, Verses 11-12, Written c. 100 BC.

“Thus the murderer and blasphemer having suffered most grievously, as he entreated other men, so he died he a miserable death in a strange country in the mountains.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 9, Verse 28, Written c. 100 BC.

“When this concern about these affairs was added to the former, he was confounded, and, by the anxiety he was in, he [Antiochus IV] fell into a distemper, which, as it lasted a great while, and as his pains increased upon him, so he at length perceived he should die in a little time; so he called his friends to him, and told them that his distemper was severe upon him, and he confessed withal, that this calamity was sent upon him for the miseries he had brought upon the Jewish nation, while he plundered their Temple and condemned their Gd; and when he had said this, he gave up the ghost.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 9, Section 1, Written c. 93 AD.

“So king Antiochus [IV] died there in the 149th year.”
——First Book of Maccabees (Jewish apocrypha), Chapter 6, Verse 16, Written c. 100 BC.

“This Antiochus [IV] died in the 149th year.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 9, Section 2, Written c. 93 AD.

“When Gracchus, whom I mentioned earlier, was consul for the second time, Antiochus [IV] perished from terror one night. While his corpse was being transported back to Antioch, the animals suddenly panicked, and his body was hurled into the river and vanished. This was the punishment he incurred for his blatant sacrilege.”
——Granius Licinianus (pagan Roman), History of Rome, Book 28, Written c. 150 AD.

Chariot of White Horses

Zech. 6:1-6 And again I lifted up mine eyes, and saw, and, behold, there came four chariots out from between the two mountains; and the mountains were mountains of bronze. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot spotted, strong horses. Then I answered and said unto the angel that talked with me, What are these, my lord? And the angel answered and said unto me, These are the four winds of heaven, which go forth from standing before the Lrd of all the earth. The chariot wherein are the black horses goeth forth toward the north country; and the white went forth after them, and the spotted went forth toward the south country.

Interpretation

Chariot = Army

1) The first army (chariot of red horses) will go forth toward the west country.
2) The second army (chariot of black horses) will go forth toward the north country.
3) The third army (chariot of white horses) will go forth toward the east country.
4) The fourth army (chariot of spotted, strong horses) will go forth toward the south country.

FULFILLED: 330 BC

Greek Empire Conquering the East Country Medo-Persia

The prophecy of the third chariot of white horses was fulfilled when the Greek Army (chariot of white horses) went forth toward the east country and conquered the Medo-Persian Empire in 330 BC.

1) The Babylonian Army (first chariot of red horses) went forth toward the west country, where it conquered Kingdom of Israel in Judah started by David (first mountain of bronze) in 586 BC.
2) The Medo-Persian Army (second chariot of black horses) went forth toward the north country Babylon, where it conquered the Babylonian Empire in 539 BC.
3) The Greek Army (third chariot of white horses) went forth toward the east country Medo-Persia, where it conquered the Medo-Persian Empire in 330 BC.

Going Forth After Black Horses

The Medo-Persian Army (second chariot of black horses) went forth toward the north country Babylon, and the Greek Army (third chariot of white horses) went forth after them because the Greek Army came forth from Greece toward the north country Babylon.

After conquering Babylon in 331 BC, Alexander the Great continued east and conquered the entire east country of the Medo-Persian Empire.

Great Angel

Daniel saw the appearance of a great angel in 539 BC.

Dan. 10:1 In the 1st year of Cyrus king of Persia, a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was real, even a great host.

The great angel came to Daniel to tell him what would happen to the Jewish people in the future.

Dan. 10:14 Now I am come to make thee understand what shall befall thy people in the latter days; for the vision is yet for many days.

Starting from Daniel 11:3, the great angel accurately predicted in chronological order the major events of the Greek Kingdom (third kingdom) ruling in the Middle East from around 336-160 BC.

Authenticity of Daniel Chapter 11

Daniel the prophet wrote Daniel Chapter 11 in 539 BC because:
1) Daniel remained until the 1st year of Cyrus;
2) The great angel told Daniel the vision of Chapter 11 in the 1st year of Cyrus;
3) The 1st year of Cyrus was 539 BC.

Dan. 1:21 And Daniel was until the 1st year of king Cyrus.

Dan. 10:1 In the 1st year of Cyrus king of Persia, a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was real, even a great host.

The earliest surviving handwritten copy of the Book of Daniel (4QDan^c/4Q114) dates to approximately 125 BC and includes text from Daniel Chapter 11.

The following people said Daniel was the prophet of the Book of Daniel:
1) Ezekiel in the Book of Ezekiel (c. 593-571 BC);
2) Author of 1 Maccabees (c. 100 BC);
3) Author of the Book of Susanna (c. 100 BC);
4) Dead Sea Scrolls author in 4Q174 (c. 75 BC);
5) Dead Sea Scrolls author in 11Q13 (c. 50 BC);
6) Jsus in the Book of Matthew (c. 30 AD);
7) Josephus in the Antiquities of the Jews (c. 93 AD).

Ezekiel lived in Babylon and wrote the Book of Ezekiel from around 593-571 BC, and Ezekiel knew about Daniel and said that Daniel was wise and righteous because around 603 BC:
1) Daniel was the only person in Babylon who was able to interpret king Nebuchadnezzar’s dream;
2) The king made Daniel to rule over the whole province of Babylon;
3) The king appointed Daniel to be the chief governor over all the wise men of Babylon.

Dan. 2:1 And in the 2nd year of the reign of Nebuchadnezzar [c. 603], Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep went from him.

Dan. 2:19 Then the secret was revealed unto Daniel in a vision of the night. Then Daniel blessed the Gd of heaven.

Dan. 2:26-28 The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel answered before the king, and said, The secret which the king hath demanded can neither wise men, enchanters, magicians, nor soothsayers, show unto the king; but there is a Gd in heaven that revealeth secrets, and he hath made known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these:

Dan. 2:46-49 Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odors unto him. The king answered unto Daniel, and said, Of a truth your Gd is the God of gods, and the Lrd of kings, and a revealer of secrets, seeing thou hast been able to reveal this secret. Then the king made Daniel great, and gave him many great gifts, and made him to rule over the whole province of Babylon, and to be chief governor over all the wise men of Babylon. And Daniel requested of the king, and he appointed Shadrach, Meshach, and Abed-nego, over the affairs of the province of Babylon: but Daniel was in the gate of the king.

Ezek. 14:12-14 And the word of the Lrd came unto me, saying, Son of man, when a land sinneth against me by committing a trespass, and I stretch out my hand upon it, and break the staff of the bread thereof, and send famine upon it, and cut off from it man and beast; though these three men — Noah, Daniel, and Job — were in it, they should deliver but their own souls by their righteousness, saith the Lrd Gd.

Ezek. 14:19-20 Or if I send a pestilence into that land, and pour out my wrath upon it in blood, to cut off from it man and beast; though Noah, Daniel, and Job, were in it, as I live, saith the Lrd Gd, they should deliver neither son nor daughter; they should but deliver their own souls by their righteousness.

Ezek. 28:2-3 Son of man, say unto the prince of Tyre, Thus saith the Lrd Gd: Because thy heart is lifted up, and thou hast said, I am a god, I sit in the seat of Gd, in the midst of the seas; yet thou art man, and not Gd, though thou didst set thy heart as the heart of Gd; behold, thou art wiser than Daniel; there is no secret that is hidden from thee;

In 539 BC, Daniel coined the phrase “abomination of desolation” (bdelugma erimoseos), and in Daniel Chapter 11 he prophesied that the abomination of desolation would be set up during the Greek Kingdom (third kingdom).

Dan. 11:31 And forces shall stand on his part, and they shall profane the sanctuary, even the fortress, and shall take away the daily sacrifice, and they shall set up the abomination of desolation [bdelugma erimoseos].

Around 100 BC, the author of 1 Maccabees:
1) Used the exact same Greek phrase for “abomination of desolation” — bdelugma erimoseos — from Daniel Chapter 11;
2) Documented the fulfillment of Daniel’s prophecy, stating that the “abomination of desolation” was set up in 168 BC during the Greek Kingdom.

“Now the 15th day of the month Casleu, in the 145th year [18 Nov 168 BC], they set up the abomination of desolation [bdelugma erimoseos] upon the altar, and builded idol altars throughout the cities of Judah on every side.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verse 54, Written c. 100 BC.

The author of 1 Maccabees knew about and believed in the authenticity of the Book of Daniel because he:
1) Praised the faith of Shadrach, Meshach, and Abed-nego from Daniel Chapter 3;
2) Praised Daniel’s innocency from Daniel Chapter 6;
3) Knew about and used the exact same term for “abomination of desolation” from Daniel Chapter 11.

“Hananiah [Shadrach], Azariah [Abed-nego], and Mishael [Meshach], by believing were saved out of the flame. Daniel for his innocency was delivered from the mouth of lions.”
——First Book of Maccabees (Jewish apocrypha), Chapter 2, Verses 59-60, Written c. 100 BC.

Dan. 3:28 Nebuchadnezzar spake and said, Blessed be the Gd of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own Gd.

Dan. 6:22 My Gd hath sent his angel, and hath shut the lions’ mouths, and they have not hurt me [Daniel]; forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.

Writing in around 100 BC, the author of 1 Maccabees recorded the fulfillment of the prophecy of the abomination of desolation in 168 BC.

Since the author of 1 Maccabees knew about the Book of Daniel and the prophecies of Chapter 11, he would only praise Daniel’s innocence if he believed that Daniel was telling the truth that Chapter 11 was written as prophecy in the 1st year of Cyrus and Darius (539 BC).

Dan. 10:1 In the 1st year of Cyrus king of Persia [539 BC], a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was real, even a great host.

Dan. 10:14 Now I am come to make thee understand what shall befall thy people in the latter days; for the vision is yet for many days.

Dan. 10:21 – 11:2 But I will tell thee that which is inscribed in the writing of truth: and there is none that holdeth with me against these, but Michael your prince. And as for me, in the 1st year of Darius the Mede [539 BC], he stood up to confirm and strengthen me. And now will I show thee the truth.

Around 100 BC, the author of the Book of Susanna knew about the Book of Daniel and believed in Daniel’s holiness.

“Therefore when she was led to be put to death, the Lrd raised up the holy spirit of a young youth whose name was Daniel.
——Book of Susanna (Jewish apocrypha), Verse 45, Written c. 100 BC.

Around 75-50 BC, Dead Sea Scrolls authors knew about the Book of Daniel and called him a prophet.

“Moses. This is the [time of whic]h it is written in the book of Daniel the prophet, [“The wicked] will act ever more wicked[ly].”
——Dead Sea Scrolls (Jewish writings), 4Q174, f1_3ii:3, Written c. 75 BC.

“This scripture’s interpretation: ‘the mountains’ [are] the prophet[s,] they w[ho were sent to proclaim Gd’s truth and to] proph[esy] to all I[srael.] And ‘the messenger’ is the Anointed of the Spir[it,] of whom Dan[iel] spoke.”
——Dead Sea Scrolls (Jewish writings), 11Q13, 2:17-18, Written c. 50 BC.

Around 30 AD, Jsus knew about the Book of Daniel and called him a prophet.

Matt. 24:15 When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let him that readeth understand)

Around 93 AD, Josephus knew about the Book of Daniel and said that:
1) Daniel was a prophet;
2) All of Daniel’s prophecies were undeniably accurate;
3) Daniel wrote his prophecies about the Greek Kingdom hundreds of years before they came to pass;
4) The Jews showed Alexander the Great the prophecies about him in the Book of Daniel around 332 BC.

“But it is fit to give an account of what this man [Daniel] did, which is most admirable to hear; for he was so happy as to have strange revelations made to him, and those as to one of the greatest of the prophets, insomuch, that while he was alive he had the esteem and applause both of the kings and of the multitude; and now he is dead, he retains a remembrance that will never fail, for the several books that he wrote and left behind him are still read by us till this time; and from them we believe that Daniel conversed with Gd; for he did not only prophecy of future events, as did the other prophets, but he also determined the time of their accomplishment; and while the prophets used to foretell misfortunes, and on that account were disagreeable both to the kings and to the multitude, Daniel was to them a prophet of good things, and this to such a degree that, by the agreeable nature of his predictions, he procured the good will of all men; and by the accomplishment of them, he procured the belief of their truth, and the opinion of [a sort of] divinity for himself, among the multitude. He also wrote and left behind him what made manifest the accuracy and undeniable veracity of his predictions.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 10, Chapter 11, Section 7, Written c. 93 AD.

“And indeed it so came to pass, that our nation suffered these things under Antiochus Epiphanes, according to Daniel’s vision, and what he wrote many years before they came to pass. In the very same manner Daniel also wrote concerning the Roman government, and that our country should be made desolate by them. All these things did this man leave in writing, as Gd had showed them to him, insomuch, that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor wherewith Gd honored Daniel; and may thence discover how the Epicureans are in an error, who cast providence out of human life, and do not believe that Gd takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; which, were it destitute of a guide to conduct, as they imagine, it would be like ships without pilots, which we see drowned by the winds, or like chariots without drivers, which are overturned; so would the world be dashed to pieces by its being carried without a Providence, and so perish and come to nought. So that, by the aforementioned predictions of Daniel, those men seem to me very much to err from the truth, who determine that Gd exercises no providence over human affairs; for if that were the case, that the world went on by mechanical necessity, we should not see that all things would come to pass according to his prophecy.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 10, Chapter 11, Section 7, Written c. 93 AD.

“This desolation happened to the Temple in the 145th year [168 BC], on the 25th day of the month Apelleus, and on the 153rd olympiad: but it was dedicated anew, on the same day, the 25th of the month Apelleus, in the 148th year, and on the 154th olympiad. And this desolation came to pass according to the prophecy of Daniel, which was given 408 years before; for he declared that the Macedonians would dissolve that worship.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 7, Section 6, Written c. 93 AD.

Josephus says that the Jews showed Alexander the Great the prophecies about him in the Book of Daniel around 332 BC.

“And when he [Alexander] had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city; and when he went up into the Temple, he offered sacrifice to Gd, according to the high priest’s direction, and magnificently treated both the high priest and the priests. And when the book of Daniel was showed him, wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended; and as he was then glad, he dismissed the multitude for the present, but the next day he called them to him, and bade them ask what favors they pleased of him.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 11, Chapter 8, Section 5, Written c. 93 AD.

Mighty King

The great angel told Daniel that after the four kings of Persia a mighty king will stand up with great dominion.

Dan. 11:2-3 And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and when he is waxed strong through his riches, he shall stir up all against the realm of Greece. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.

FULFILLED: 336-323 BC

Alexander the Great

Alexander the Great (a mighty king) stood up, and he ruled with great dominion and did according to his will.

“He clearly refers to Alexander the Great, king of the Macedonians, and son of Philip. For after he had overcome the Illyrians and Thracians, and had conquered Greece and destroyed Thebes, he crossed over into Asia. And when he had routed Darius’s generals and taken the city of Sardis, he afterwards captured India and founded the city of Alexandria.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:3-4, Written c. 407 AD.

Divided to North, South, East, West

The great angel told Daniel that the kingdom of the mighty king will be broken and divided to the north, south, east, and west (four winds of heaven) among non-relatives of the mighty king.

Dan. 11:4 And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven, but not to his posterity, nor according to his dominion wherewith he ruled; for his kingdom shall be plucked up, even for others besides these.

FULFILLED: 323-301 BC

Lysimachus, Ptolemy, Seleucus, and Cassander

When Alexander stood up, his kingdom was broken when he died, and it was divided toward the north, south, east, and west (four winds of heaven), but not to his relatives (posterity), nor according to his dominion wherewith he ruled; for his kingdom was plucked up, even for others besides these, specifically for Lysimachus (north), Ptolemy (south), Seleucus (east), and Cassander (west).

“[Daniel wrote] that by the great horn which sprang out of the forehead of the he-goat was meant the first king [Alexander]; and that the springing up of four horns upon its falling off, and the conversion of every one of them to the four quarters of the earth, signified the successors that should arise after the death of the first king, and the partition of the kingdom among them, and that they should be neither his children nor of his kindred that should reign over the habitable earth for many years.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 10, Chapter 11, Section 7, Written c. 93 AD.

“Alexander died 323 b.c.; Antipater succeeded Perdiccas, 321 b.c.; Ptolemy Lagus the same year took possession of Egypt; Cassander assumed the government of Macedon, 317 b.c.; Seleucus Nicator took possession of Syria, 311 b.c.; in 305 b.c. the successors of Alexander took the title of kings, and in 301 b.c. there occurred the battle of Ipsus, in which Antigonus, who reigned in Asia Minor, was killed, and then followed in that year a formal division of Alexander’s empire between the four victorious princes, Ptolemy, Seleucus, Cassander, and Lysimachus.”
——Albert Barnes (Protestant Christian), Notes on the Old Testament, Daniel 8:8, Written c. 1834.

Map of the the kingdom of Alexander divided to the north, south, east, and west (four winds of heaven) after the Battle of Ipsus around 301 BC:

Strong King and Commander

Dan. 11:5 And the king of the south shall be strong, and one of the commanders shall be strong above him, and have dominion; his dominion shall be a great dominion.

The most ancient manuscript evidence for Daniel 11:5 is the Greek Papyrus 967 (c. 250 AD) of the Septuagint and reads, “and one of the commanders shall be strong above him.”

The earliest example of the Masoretic Text is the Greek Codex Alexandrinus (c. 450 AD) which reads, “and one of his commanders. And he shall be strong above him.”

The differences in the two readings may be due to a scribal error of confusing the Hebrew letters “ם” and “וו”:
ומן־שׂריםיחזק (Septuagint, c. 250 AD)
ומן־שׂריוויחזק (Masoretic Text, c. 450 AD)

FULFILLED: 305-281 BC

Ptolemy I and Seleucus I

Ptolemy I (king of south) was strong, and Seleucus I (one of the commanders of Alexander) was strong above him, and had dominion; his dominion was a great dominion.

After the division of Alexander’s kingdom into four kingdoms, Ptolemy I had the second largest and strongest kingdom, and Seleucus I had the largest and strongest kingdom of the four.

“In this way Seleucus became king of Babylonia. He also acquired the kingdom of Media, slaying with his own hand in battle Nicanor whom Antigonus had left as satrap of that country. He afterward waged many wars with Macedonians and barbarians. The two principal ones were with Macedonians, the second with Lysimachus, king of Thrace, the first with Antigonus at Ipsus in Phrygia, where Antigonus commanded in person and fought in person although he was above 80 years of age. Antigonus was killed in battle, and then all the kings who had been in league with Seleucus against him divided his territory among themselves. At this division all Syria from the Euphrates to the sea, also inland Phrygia, fell to the lot of Seleucus. Always lying in wait for the neighboring nations, strong in arms and persuasive in council, he acquired Mesopotamia, Armenia, ‘Seleucid’ Cappadocia, Persis, Parthia, Bactria, Arabia, Tapouria, Sogdia, Arachosia, Hyrcania, and other adjacent peoples that had been subdued by Alexander, as far as the river Indus, so that the boundaries of his empire were the most extensive in Asia after that of Alexander. The whole region from Phrygia to the Indus was subject to Seleucus.”
——Appian (pagan Greek), Syrian Wars, Section 55, Written c. 150 AD.

“The reference [in Dan. 11:5] is to Ptolemy [I], son of Lagos, who was the first to become king in Egypt.”
——Jerome (Roman Christian), Commentary on Daniel, Verse 11:5, Written c. 407 AD.

“After the final defeat of Antigonus at Ipsus in 301 (which indeed was principally due to the large forces contributed by Seleucus), the empire ruled by Seleucus, reaching from Phrygia, Cappadocia, and Syria, on the West, almost to the Indus on the East, was much more extensive than that of Ptolemy, and commanded much larger resources.”
——S. R. Driver (Protestant Christian), Cambridge Bible for Schools and Colleges, Daniel 8:8, Written 1900.

The “commander” of Daniel 11:5 must be the king of the north (Seleucus I) because:
1) The kingdom of Seleucus I (king of north) was the only other kingdom of the four kingdoms that was larger and stronger than Ptolemy’s kingdom;
2) After Daniel 11:5 mentions the king of the north and the “commander,” Daniel 11:6 mentions them again and says that “they shall join themselves together” and then says that the “they” refers to the king of the south and king of the north: “and the daughter of the king of the south shall come to the king of the north to make an alliance.”

Daughter Making Alliance

Dan. 11:6 And at the end of years they shall join themselves together; and the daughter of the king of the south shall come to the king of the north to make an alliance: but she shall not retain the strength of her arm; neither shall he stand, nor his arm; but she shall be given up, and they that brought her, and her child, and he that strengthened her in those times.

FULFILLED: 253-246 BC

Marriage at End of Second Syrian War

Around 253 BC, after over 50 years (the end of years), Ptolemy II (king of south) and Antiochus II (king of north) joined themselves together in a peace agreement after the Second Syrian War.

Ptolemy II’s daughter, Berenice Syra (daughter of king of south), came to Antiochus II (king of north) to make an alliance through marriage around 252 BC.

By 246 BC, Berenice lost the promise that her child with Antiochus II would be heir to the throne (shall not retain strength of her arm); neither did he stand, nor his arm.

In 246 BC, Berenice was killed (given up), and they that brought her, and her child, and he that strengthened her in those times.

“After the death of Seleucus, the kingdom of Syria passed in regular succession from father to son as follows: the first was the same Antiochus who fell in love with his stepmother, to whom was given the surname of soter, ‘Savior,’ for driving out the Gauls who had made an incursion into Asia from Europe. The second was another Antiochus, born of this marriage, who received the surname of theos, “Divine”, from the Milesians in the first instance, because he slew their tyrant, Timarchus. This [Antiochus II] theos was poisoned by his wife. He had two wives, Laodice and Berenice, the former a love-match, the latter a daughter pledged to him by Ptolemy [II]. Laodice assassinated him and afterward Berenice and her child.”
——Appian (pagan Greek), Syrian Wars, Section 65, Written c. 150 AD.

“Antiochus [II], surnamed theos, married Laodice, his sister on the father’s side, and had by her a son Seleucus. He also afterwards married Berenice, daughter of king Ptolemy, by whom he likewise had a son; but he died while this son was in his infancy, and left his kingdom to Seleucus. Laodice did not think her son was secure on the throne, while the son of Berenice was alive, and sought means to procure his death. Berenice invoked the pity and assistance of her husband’s subjects – but too late. The assassins however exhibited to the people a child very like him, whom they had murdered; they declared him to be the royal infant, whom they had spared, and a guard was appointed to protect his person. Berenice also had a guard of Gallic mercenaries, and a fortified citadel appointed for her residence; and the people swore allegiance to her. At the suggestion of Aristarchus her physician, she now considered herself perfectly secure, and hoped to reconcile to her all who had before been hostile to her pretensions. But their object, in the oath they had taken to her, was only to throw her off her guard; once this was achieved, she was secretly assassinated. Several of the women, who were about her, fell while attempting to save her.”
——Polyaenus (pagan Greek), Stratagems, Book 8, Chapter 50, Written c. 165 AD.

“On the death of Antiochus [II], king of Syria, his son Seleucus [II], succeeding in his stead, commenced his reign with murder in his own family — his mother Laodice, who ought to have restrained him, encouraging him to it. He put to death his step-mother Berenice, the sister of Ptolemy [III], king of Egypt, together with his little brother, her son. By perpetrating this cruelty, he both incurred the stain of infamy, and involved himself in a war with Ptolemy. As for Berenice, when she heard that assassins were sent to despatch her, she shut herself up in Daphne; and it being reported throughout the cities of Asia, that she and her little son were besieged there, they all, commiserating her undeserved misfortunes from their recollection of the high character of her father and her ancestors; sent her assistance. Her brother Ptolemy, too, alarmed at the danger of his sister, left his kingdom, and hastened to her support with all his forces. But Berenice, before help could arrive, was surprised by treachery, as she could not be taken by force, and killed. The deed was regarded by every one as an atrocity; and all the cities, in consequence, which had revolted (after having equipped a vast fleet), being suddenly alarmed at this instance of cruelty, and wishing to take revenge for her whom they had meant to defend, gave themselves up to Ptolemy [III], who, if he had not been recalled to Egypt by disturbances at home, would have made himself master of all Seleucus’s dominions. Such hatred did an unnatural crime bring upon Seleucus; or so much good feeling did the death of a sister, dishonourably killed, excite in behalf of Ptolemy!”
——Justin (pagan Roman), Epitome of the Philippic History of Pompeius Trogus, Book 27, Chapter 1, Written c. 200 AD.

“And the second king of Egypt, he who was surnamed Philadelphus, having given his daughter Berenice in marriage to Antiochus the king of Syria, took the trouble to send her water from the river Nile, in order that his child might drink of no other river, as Polybius relates.”
——Athenaeus (pagan Greek), Deipnosophistae, Book 2, Chapter 23, Written c. 230 AD.

“And so after many years Ptolemy [II] Philadelphus wished to have done with this vexatious struggle, and so he gave his daughter, named Berenice, in marriage to Antiochus [II], who had already had by a previous wife, named Laodice, two sons, namely Seleucus, surnamed Callinicus, and the other, Antiochus. And Philadelphus conducted her as far as Pelusium and bestowed countless thousands of gold and silver by way of a dowry, from which circumstance he acquired the nickname of phernophoros or Dowry-giver (dotalis). But as for Antiochus [II], even though he had said he would regard Berenice as his royal consort and keep Laodice in the status of a concubine, he was finally prevailed upon by his love for Laodice to restore her to the status of queen, along with her children. But she was fearful that her husband might in his fickleness restore Berenice to favor once more, and so she had him put to death by her servants with the use of poison. And she handed over Berenice and the son whom she had born by Antiochus to Icadio and Genneus, princes of Antiochus, and then set up her elder son, Seleucus Callinicus, as king in his father’s place. And so this is the matter referred to in this passage, namely that after many years Ptolemy Philadelphus and Antiochus theos would conclude a friendship, and the daughter of the king of the South, that is Ptolemy, would go to the king of the North, that is Antiochus, in order to cement friendly relations between her father and her husband. And the text says that she will not be able to gain her end, nor shall her posterity remain upon the throne of Syria, but instead both Berenice and the men who had escorted her thither shall be put to death. And also the king, Antiochus [II], who had strengthened her, that is, through whom she could have obtained the mastery, was killed by his wife’s poison.”
——Jerome (Roman Christian), Commentary on Daniel, Verse 11:6, Written c. 407 AD.

Shoot From Her Roots

Dan. 11:7 But out of a shoot from her roots shall one stand up in his place, who shall come unto the army, and shall enter into the fortress of the king of the north, and shall act against them, and shall prevail.

Acting = Waging War

FULFILLED: 246-245 BC

Ptolemy III Launching Third Syrian War

In 246 BC, to start the Third Syrian War, Berenice’s brother Ptolemy III (a shoot from her roots) stood up in his place, came unto the army, entered into the fortress of Seleucus II (king of north), waged war (acted) against them, and prevailed.

“Laodice assassinated him [Antiochus II] and afterward Berenice and her child. Ptolemy [III], the son of Philadelphus, avenged these crimes by killing Laodice. He invaded Syria and advanced as far as Babylon.”
——Appian (pagan Greek), Syrian Wars, Section 65, Written c. 150 AD.

“For Seleucia had been garrisoned by the kings of Egypt ever since the time of Ptolemy [III] Euergetes, when that prince, owing to his indignation at the murder of Berenice, invaded Syria and seized on this town.”
——Polybius (pagan Greek), The Histories, Book 5, Chapter 58, Written c. 150 BC.

“On the death of Antiochus [II], king of Syria, his son Seleucus [II], succeeding in his stead, commenced his reign with murder in his own family — his mother Laodice, who ought to have restrained him, encouraging him to it. He put to death his step-mother Berenice, the sister of Ptolemy [III], king of Egypt, together with his little brother, her son. By perpetrating this cruelty, he both incurred the stain of infamy, and involved himself in a war with Ptolemy. As for Berenice, when she heard that assassins were sent to despatch her, she shut herself up in Daphne; and it being reported throughout the cities of Asia, that she and her little son were besieged there, they all, commiserating her undeserved misfortunes from their recollection of the high character of her father and her ancestors; sent her assistance. Her brother Ptolemy, too, alarmed at the danger of his sister, left his kingdom, and hastened to her support with all his forces. But Berenice, before help could arrive, was surprised by treachery, as she could not be taken by force, and killed. The deed was regarded by every one as an atrocity; and all the cities, in consequence, which had revolted (after having equipped a vast fleet), being suddenly alarmed at this instance of cruelty, and wishing to take revenge for her whom they had meant to defend, gave themselves up to Ptolemy [III], who, if he had not been recalled to Egypt by disturbances at home, would have made himself master of all Seleucus’s dominions. Such hatred did an unnatural crime bring upon Seleucus; or so much good feeling did the death of a sister, dishonourably killed, excite in behalf of Ptolemy [III]!“
——Justin (pagan Roman), Epitome of the Philippic History of Pompeius Trogus, Book 27, Chapter 1, Written c. 200 AD.

“Now this Apion was unacquainted with almost all the kings of those Macedonians whom he pretends to have been his progenitors—who were yet very well affected towards us; for the third of those Ptolemies, who was called Euergetes, when he had gotten possession of all Syria by force, did not offer his thank-offerings to the Egyptian gods for his victory, but came to Jerusalem, and, according to our own laws, offered many sacrifices to Gd, and dedicated to him such gifts as were suitable to such a victory.”
——Josephus (Jewish Pharisee), Against Apion, Book 2, Chapter 5, Written c. 95 AD.

“After the murder of Berenice and the death of her father, Ptolemy [II] Philadelphus, in Egypt, her brother, who was also named Ptolemy [III] and surnamed Euergetes, succeeded to the throne as the third of his dynasty, being in fact an offshoot of the same plant and a bud of the same root as she was, inasmuch as he was her brother. He came up with a great army and advanced into the province of the king of the North, that is Seleucus Callinicus, who together with his mother Laodice was ruling in Syria, and abused them, and not only did he seize Syria but also took Cilicia and the remoter regions beyond the Euphrates and nearly all of Asia as well.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:7-9, Written c. 407 AD.

Carrying Back to Egypt

Dan. 11:8 And also their gods, with their molten images, and with their goodly vessels of silver and of gold, shall he carry captive into Egypt; and he shall refrain some years from the king of the north.

FULFILLED: 245 – c. 223 BC

Ptolemy III Carrying Back Spoils to Egypt During Third Syrian War

Also their gods, with their molten images, and with their goodly vessels of silver and of gold, Ptolemy III (king of south) carried captive into Egypt around 245 BC during the Third Syrian War.

“The Great King Ptolemaios [III], son of king Ptolemaios and queen Arsinoē, gods Adelphoi, children of king Ptolemaios and queen Berenike, Saviour gods, the descendant on the father’s side of Herakles, son of Zeus, on the mother’s side of Dionysos, son of Zeus, having inherited from his father the kingdom of Egypt and Libya and Syria and Phoenicia and Cyprus and Lycia and Caria and the Cyclades, set out on a campaign into Asia with infantry and cavalry forces and a naval armament and elephants both Troglodyte and Ethiopian, which his father and he himself first captured from these places and, bringing them to Egypt, trained them to military use. But having become master of all the country this side of the Euphrates and of Cilicia and Pamphylia and Ionia and the Hellespont and Thrace, and of all the military forces in these countries and of Indian elephants, and having made the local dynasts in all these regions his vassals, he crossed the river Euphrates, and having brought under him Mesopotamia and Babylonia and Susiana and Persis and Media, and all the rest as far as Bactria, and having sought out whatever sacred things had been carried off by the Persians from Egypt, and having brought them back with the other treasure from these countries, he sent his forces to Egypt through the canals that had been dug {end of inscription was damaged, but only a small amount of text was missing}.”
——Ptolemy III (pagan Greek), Greek Inscription on Monument at Adoulis, OGIS 54, Written c. 245 BC.

“His Sovereign [Ptolemy III] departed from Egypt in the 1st year [246 BC] that he assumed the great position from his father’s hand. His Sovereign conquered […] which were under the control of his foes; he gathered tributes consisting of their magnificent and numerous riches. His Sovereign seized all their people, many horses, numerous elephants, and the vessels of the adversaries; because His Sovereign was triumphant in combat, he brought them all to Egypt as prisoners. His Sovereign made […] who are in Egypt. His Sovereign personally cared for the statues of the deities which had been taken away from their places in the sanctuaries in Egypt to Canaan and Phoenicia, Syria, Cilicia, Sumer, and Susa at the time when the vile Asiatics of Persia did harm to the temples. He traveled through all the foreign lands seeking them; His Sovereign brought them to Egypt with great celebration, furnishing the offering tables before them with provisions. This good god, living eternally, he returned the images of the gods to the sanctuaries from which they had previously been removed.”
——Egyptian Hieroglyphic Inscription, Decree of Alexandria, Written 243 BC.

“Since king Ptolemaios [III] son of Ptolemaios and Arsinoē, Brother-and-Sister gods, and Berenike, his sister and wife, Beneficent gods, are continually providing many great benefits to the national temples, and increasing the honours of the gods, and in every respect take good care of Apis and Mnevis and the other renowned sacred animals with great expense and ample provisions; and the king, having made a foreign campaign, brought back into Egypt the sacred images, which had been carried off from the land by the Persians, and restored them to the temples from which each of them had been carried away.”
—–Egyptian Priests at Kanopos, Greek Inscription, OGIS 56.A, Written 238 BC.

“And then, when he heard that a rebellion was afoot in Egypt, he ravaged the kingdom of Seleucus and carried off as booty 40,000 talents of silver, and also precious vessels and images of the gods to the amount of 2,500. Among them were the same images which Cambyses had brought to Persia at the time when he conquered Egypt. The Egyptian people were indeed devoted to idolatry, for when he had brought back their gods to them after so many years, they called him Euergetes (Benefactor).”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:7-9, Written c. 407 AD.

Ptolemy III (king of south) refrained some years from attacking the Seleucid King (king of north).

“Ptolemy [III] Euergetes, in the meantime, learning that Antiochus was coming to the aid of Seleucus, and not wishing to have to contend with two enemies at once, made peace with Seleucus [II] for 10 years.”
——Justin (pagan Roman), Epitome of the Philippic History of Pompeius Trogus, Book 27, Chapter 2, Written c. 200 AD.

Going and Returning

Dan. 11:9 And he shall come into the realm of the king of the south, but he shall return into his own land.

FULFILLED: 242 BC

Attempt of Seleucus II During Third Syrian War

And Seleucus II (king of north) came into the realm of Ptolemy III (king of south), but Seleucus II returned into his own land.

After Ptolemy III (king of south) returned to Egypt after conquering territory in the Seleucid Kingdom, Seleucus II (king of north) attacked Ptolemy around 242 BC during the Third Syrian War.

Seleucus II was defeated, and he returned to Antioch in his own land in the Seleucid Kingdom.

“After the departure of Ptolemy [in 245 BC back to Egypt after conquering territory in the Seleucid Kingdom], Seleucus [II], having prepared a great fleet against the cities that had revolted, lost it in a storm that suddenly arose, as if the gods themselves had taken vengeance on him for his murder [of Berenice and her son]; nor did fortune leave him anything, of all his mighty armament, except his body and life, and a few companions amid the wreck. It was indeed a lamentable occurrence, and yet such as Seleucus might have desired; for the cities, which from hatred to him had gone over to Ptolemy, being moved, by a sudden change in their feelings, to compassionate his loss at sea (as if, in the judgment of the gods, satisfaction had been made them), put themselves again under his government. Rejoiced at his misfortune, therefore, and enriched by his loss, he made war upon Ptolemy, as being now a match for him in strength; but as though he had been born only for a sport to fortune, and had received the power of a king only to lose it, he was defeated in a battle, and fled in trepidation to Antioch, not much better attended than after his shipwreck.”
——Justin (pagan Roman), Epitome of the Philippic History of Pompeius Trogus, Book 27, Chapter 2, Written c. 200 AD.

Son Waging War

Dan. 11:10 And his son shall wage war and shall assemble a multitude of great forces, and he shall come on, and overflow, and pass through; and he shall return and wage war, even to his fortress.

The most ancient manuscript evidence for Daniel 11:10 is the Greek Papyrus 967 (c. 250 AD) of the Septuagint and reads, “And his son shall wage war.”

The earliest example of the Masoretic Text is the Greek Codex Vaticanus (c. 350 AD) which reads, “And his sons shall wage war.”

The Hebrew letters of the ketiv (what is written) are “his son.”

The Hebrew qere (what is read) is “his sons.”

FULFILLED: 218-217 BC

Antiochus III Launching Fourth Syrian War

After the death of Seleucus II, his son Seleucus III came to power in 225 BC.

In 223 BC, Seleucus III waged war against Attalus I of Pergamon (near the western coast of modern-day Turkey), but Seleucus III was assassinated around 222 BC while in Anatolia (modern-day Turkey).

As a result, his brother Antiochus III, the younger son of Seleucus II, began to reign as king.

“Antiochus [III] was the younger son of Seleucus [II] Callinicus, and on the death of his father and the succession to the throne of his elder brother Seleucus [III], he at first resided in the interior, but when Seleucus [III] crossed the Taurus with his army and was assassinated, as I have already stated, he succeeded him and began to reign, entrusting the government of Asia on this side of Taurus to Achaeus and that of the upper provinces to Molon and his brother Alexander, Molon being satrap of Media and Alexander of Persia.”
——Polybius (pagan Greek), The Histories, Book 5, Chapter 40, Written c. 150 BC.

In 219 BC, to start the Fourth Syrian War, the son of Seleucus II (king of north), Antiochus III, waged war against Ptolemy IV (king of south) and assembled a multitude of great forces, and he came on, and overflowed, and passed through; and in 218-217 BC, he returned and waged war, even to Ptolemy IV’s camp (fortress).

“The king [Antiochus III], who was perfectly well informed about all these matters, continued, as I above stated, to remonstrate with Achaeus and at the same time devoted his whole attention to preparing for the war against Ptolemy [IV]. Accordingly, collecting his forces at Apamea in early spring, he summoned a council of his friends to advise as to the invasion of Coele-Syria. Many suggestions having been made in this respect about the nature of the country, about the preparations requisite and about the collaboration of the fleet, Apollophanes, a native of Seleucia, of whom I have already spoken, cut short all these expressions of opinion. For, as he said, it was foolish to covet Coele-Syria and invade that country while permitting the occupation by Ptolemy of Seleucia which was the capital seat and, one might almost say, the sacred hearth of their empire. Apart from the disgrace inflicted on the kingdom by this city being garrisoned by the kings of Egypt, it was of first-class importance. ‘While held by the enemy,’ he said, ‘it is the greatest possible hindrance to all our enterprises; for in whatever direction we decide to advance, the precautions we have to take to protect our own country from the menace of this place give us just as much trouble as our preparations for attacking the enemy. Once, however, it is in our hands, not only will it securely protect our own country, but owing to its advantageous situation it will be of the greatest possible service for all our projects and undertakings by land and sea alike.’ All were convinced by these arguments, and it was decided to capture this city in the first place. For Seleucia had been garrisoned by the kings of Egypt ever since the time of Ptolemy Euergetes, when that prince, owing to his indignation at the murder of Berenice, invaded Syria and seized on this town. As soon as this decision had been taken, Antiochus ordered his admiral Diognetus to sail to Seleucia, while he himself, leaving Apamea with his army, came and encamped at the hippodrome about 5 stades from the town.”
——Polybius (pagan Greek), The Histories, Book 5, Chapters 58-59, Written c. 150 BC.

“While Philippus was intent on great exploits in Macedonia, the conduct of Ptolemy [IV] in Egypt was of an opposite character; for having got the throne by parricide, and added the murder of his brother to that of both his parents, he resigned himself, as if all had gone happily with him, to the attractions of luxury; and the whole court had followed the manners of their king. Not only his personal friends, and chief officers, but the whole of the army had laid aside military exercises, and grown corrupt and enervated in idleness. Antiochus [III], king of Syria, when he heard of this state of things, and while the old animosity between the two kingdoms incited him, captured many cities belonging to Ptolemy by a sudden attack, and carried his arms into Egypt itself.”
——Justin (pagan Roman), Epitome of the Philippic History of Pompeius Trogus, Book 30, Chapter 1, Written c. 200 AD.

In 219 BC, Antiochus III conquered Seleucia (near Antioch).

“Once it [Seleucia] was taken, the subordinate officers who had been corrupted rushed to the commander Leontius advising him to come to terms with Antiochus before the town had been stormed. Leontius, ignorant as he was of the treachery of his officers, but much alarmed by their loss of heart, sent out commissioners to Antiochus to treat for the safety of all in the city. The king received them and agreed to spare the lives of all the free population, numbering about 6,000. When put in possession of the city he not only spared the free inhabitants, but brought home the Seleucian exiles and restored to them their civic rights and their property. He placed garrisons in the port and citadel.”
——Polybius (pagan Greek), The Histories, Book 5, Chapters 60-61, Written c. 150 BC.

In 219 BC, Antiochus III conquered Tyre and Ptolemais (Acre).

“On Theodotus, Panaetolus, and their friends meeting him, he [Antiochus III] received them courteously and took possession of Tyre, Ptolemais [Acre], and the material of war in these places, including 40 ships, 20 of them decked vessels admirably equipped, none with less than 4 banks of oars, and the remainder triremes, biremes, and pinnaces.”
——Polybius (pagan Greek), The Histories, Book 5, Chapter 62, Written c. 150 BC.

In 218 BC, Antiochus III:
1) Agreed to a truce with Ptolemy IV;
2) Stopped exercising his troops;
3) Felt sure the war was over.

“Antiochus [III], who in the meanwhile had opened the siege of a town called Dura, but made no progress with it owing to the strength of the tribes and the support given it by Nicolaus, now as winter was approaching agreed with Ptolemy’s envoys to an armistice of 4 months, engaging to consent to a settlement of the whole dispute on the most lenient terms. This was however very far from being the truth, but he was anxious not to be kept long away from his own dominions, but to winter with his army in Seleucia, as Achaeus was evidently plotting against him and undisguisedly acting in concert with Ptolemy. This agreement having been made he dismissed the envoys, instructing them to meet him as soon as possible at Seleucia and communicate Ptolemy’s decision to him. Leaving adequate garrisons in the district, and placing Theodotus in general charge of it, he took his departure, and on reaching Seleucia dismissed his forces to their winter quarters and henceforward neglected to exercise his troops, feeling sure he would have no need to fight a battle, since he was already master of some portions of Coele-Syria and Phoenicia and expected to obtain possession of the rest by diplomacy and with the consent of Ptolemy, who would never dare to risk a general battle. This was the opinion held also by his envoys, as Sosibius, who was established at Memphis, always received them in a friendly manner, and never allowed the envoys he himself kept sending to Antiochus to be eyewitnesses of the preparations in Alexandria.”
——Polybius (pagan Greek), The Histories, Book 5, Chapter 66, Written c. 150 BC.

However, in 218 BC, after failed negotiations with Ptolemy IV, Antiochus III decided to return and wage war, even into Ptolemy IV’s camp (fortress) in 217 BC.

“The consequence was that both sides grew weary of negotiating, and there was no prospect yet of a conclusion being reached, when, on the approach of spring, Antiochus collected his forces with the object of invading Coele-Syria both by land and sea and reducing the remainder of it.”
——Polybius (pagan Greek), The Histories, Book 5, Chapter 68, Written c. 150 BC.

In 218 BC, Antiochus III conquered the cities of Philoteria, Scythopolis (Beit She’an), and Atabyrium.

“Antiochus, with his army, came and encamped before Sidon. He refrained from making any attempt on the town, owing to the abundance of supplies with which it was furnished and the numbers of its inhabitants and of the forces which had taken refuge in it, but taking his army, marched himself on Philoteria, ordering the admiral Diognetus to sail back to Tyre with the fleet. Philoteria lies off the shore of the lake into which the river Jordan falls, and from which it issues again to traverse the plains round Scythopolis. Having obtained possession of both the above cities, which came to terms with him, he felt confident in the success of his future operations, as the territory subject to them was easily capable of supplying his whole army with food, and of furnishing everything necessary for the expedition in abundance. Having secured both by garrisons, he crossed the mountainous country and reached Atabyrium, which lies on a conical hill, the ascent of which is more than 15 stades. By an ambuscade and a stratagem employed during the ascent he managed to take this city too: for having provoked the garrison to sally out and skirmish, he enticed those of them who were in advance to follow his own retreating troops for a considerable distance down hill, and then turning the latter round and advancing, he attacked the enemy and killed many of them; and finally following close on them and throwing them into panic took this city also by assault.”
——Polybius (pagan Greek), The Histories, Book 5, Chapter 70, Written c. 150 BC.

In 218 BC, Antiochus III conquered the cities of Pella, Camus, Gephrus, Abila, and Gadara.

“After garrisoning Atabyrium also, he advanced and took Pella, Camus, and Gephrus. The consequence of this series of successes was that the Arab tribes in the neighbourhood, inciting each other to this step, unanimously adhered to him. Strengthened by the prospect of their help and by the supplies with which they furnished him, he advanced and occupying Galatis, made himself master also of Abila and the force which had come to assist in its defence under the command of Nicias, a close friend and relative of Menneas. Gadara still remained, a town considered to be the strongest in that district, and sitting down before it and bringing siege batteries to bear on it he very soon terrified it into submission.”
——Polybius (pagan Greek), The Histories, Book 5, Chapters 70-71, Written c. 150 BC.

In 218 BC, Antiochus III conquered Rabbatama in Arabia.

“Notwithstanding these frequent attempts they met with no success owing to the strength of the force collected in the town [of Rabbatama], until a prisoner revealed to them the position of the underground passage by which the besieged went down to draw water. This they burst into and filled it up with wood, stones, and all such kinds of things, upon which those in the city yielded owing to the want of water and surrendered. Having thus got possession of Rabbatama, Antiochus left Nicarchus in it with an adequate garrison, and now sending the revolted leaders Hippolochus and Ceraeas with a force of 5,000 foot to the district of Samaria, with orders to protect the conquered territory and assure the safety of all the troops he had left in it, he [Antiochus III] returned with his army to Ptolemais, where he had decided to pass the winter.”
——Polybius (pagan Greek), The Histories, Book 5, Chapter 71, Written c. 150 BC.

In 217 BC, Antiochus III approached with his army into the territory of Ptolemy IV (king of south) and encamped less than 1 km away from Ptolemy’s camp (fortress).

“Reaching the spot he [Ptolemy IV] was bound for on the 5th day he encamped at a distance of 50 stades from Raphia, which is the first city of Coele-Syria on the Egyptian side after Rhinocolura. Antiochus [III] was approaching at the same time with his army, and after reaching Gaza and resting his forces there, continued to advance slowly. Passing Raphia he encamped by night at a distance of 10 stades from the enemy [Ptolemy IV]. At first the two armies continued to remain at this distance from each other, but after a few days Antiochus, with the object of finding a more suitable position for his camp and at the same time wishing to encourage his troops, encamped so near Ptolemy that the distance between the two camps was not more than 5 stades.”
——Polybius (pagan Greek), The Histories, Book 5, Chapter 80, Written c. 150 BC.

Antiochus III waged war even inside Ptolemy IV’s camp (fortress).

“During this time Theodotus [of Antiochus III’s army] made a daring attempt, which, though characteristic of an Aetolian, showed no lack of courage. As from his former intimacy with Ptolemy [IV] he was familiar with his tastes and habits, he entered the camp [of Ptolemy IV] at early dawn with two others. It was too dark for his face to be recognized, and there was nothing to attract attention in his dress and general appearance, as their army also was mixed. He had noticed on previous days the position of the king’s tent, as the skirmishes had come up quite near to the camp, and making boldly for it, he passed all the first guards without being noticed and, bursting into the tent in which the king used to dine and transact business, searched everywhere. He failed indeed to find the king, who was in the habit of retiring to rest outside the principal and official tent, but after wounding two of those who slept there and killing the king’s physician Andreas, he returned in safety to his own camp, although slightly molested as he was leaving that of the enemy, and thus as far as daring went accomplished his enterprise, but was foiled only by his lack of foresight in omitting to ascertain exactly where the king was in the habit of sleeping.”
——Polybius (pagan Greek), The Histories, Book 5, Chapter 81, Written c. 150 BC.

“Now [Ptolemy IV] Philopater, on learning from those who came back that Antiochus had made himself master of the places which belonged to himself, sent orders to all his infantry and cavalry, took with him his sister Arsinoe, and marched out as far as the parts of Raphia, where Antiochus and his forces encamped. And one Theodotus, intending to carry out his design, took with him the bravest of the armed men who had been before committed to his trust by Ptolemy, and got through at night to the tent of Ptolemy, to kill him on his own responsibility, and so to end the war. But Dositheus, called the son of Drimulus, by birth a Jew, afterward a renegade from the laws and observances of his country, conveyed Ptolemy away, and made an obscure person lie down in his stead in the tent. It turned out that this man received the fate which was meant for the other.”
——Third Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 1-3, Written c. 25 BC.

Multitude Given Into His Hand

Dan. 11:11 And the king of the south shall be moved with anger, and shall come forth and fight with him, even with the king of the north; and he shall set forth a great multitude, and the multitude shall be given into his hand.

FULFILLED: 217 BC

Battle of Raphia To End Fourth Syrian War

In 217 BC, at the Battle of Raphia during the Fourth Syrian War, Ptolemy IV (king of south) was moved with anger, and came forth and fought with Antiochus III, even with the king of the north; and Antiochus III (king of north) set forth a great multitude, and the multitude was given into Ptolemy IV’s hand.

Leading up to the Battle of Raphia in 217 BC, Ptolemy IV (king of south) came forth first, and Antiochus III (king of north) concentrated his forces when he learned of Ptolemy IV’s advance.

Ptolemy IV (king of south) had 70,000 foot soldiers, 5,000 horses, and 73 elephants.

Antiochus III (king of north) set forth a great multitude of 62,000 foot soldiers from various regions all across the ancient Near East and Mediterranean, as well as 6,000 horses, and 102 elephants.

“By the beginning of spring Antiochus and Ptolemy had completed their preparations and were determined on deciding the fate of the Syrian expedition by a battle. Now Ptolemy [IV] started from Alexandria with an army of 70,000 foot, 5,000 horse, and 73 elephants, and Antiochus [III], on learning of his advance, concentrated his forces. These consisted first of Daae, Carmanians, and Cilicians, light-armed troops about 5,000 in number organized and commanded by Byttacus the Macedonian. Under Theodotus the Aetolian, who had played the traitor to Ptolemy, was a force of 10,000 selected from every part of the kingdom and armed in the Macedonian manner, most of them with silver shields. The phalanx was about 20,000 strong and was under the command of Nicarchus and Theodotus surnamed Hemiolius. There were Agrianian and Persian bowmen and slingers to the number of 2,000, and with them 2,000 Thracians, all under the command of Menedemus of Alabanda. Aspasianus the Mede had under him a force of about 5,000 Medes, Cissians, Cadusians, and Carmanians. The Arabs and neighbouring tribes numbered about 10,000 and were commanded by Zabdibelus. Hippolochus the Thessalian commanded the mercenaries from Greece, 5,000 in number. Antiochus had also 1,500 Cretans under Eurylochus and 1,000 Neocretans under Zelys of Gortyna. With these were 500 Lydian javelineers and 1,000 Cardaces under Lysimachus the Gaul. The cavalry numbered 6,000 in all, 4,000 of them being commanded by Antipater the king’s nephew and the rest by Themison. The whole army of Antiochus [III] consisted of 62,000 foot, 6,000 horse, and 102 elephants.”
——Polybius (pagan Greek), The Histories, Book 5, Chapter 79, Written c. 150 BC.

The multitude of Antiochus III was given into Ptolemy IV’s hand at the Battle of Raphia in 217 BC.

“In the year 5, on the 1st of Pachon, he [Ptolemy IV] moved out from Pelusium and fought with Antiochus [III] at a city called Raphia, near the frontier of Egypt, to the east of Bethelea and Psinûfer. On the 10th of the aforesaid month he [Ptolemy IV] conquered him in great and noble fashion. Those of his enemies who were able to come near him in the battle, he stretched out dead before him, even as Harsiêsis slew his adversaries in old time. He compelled Antiochus to fling away his diadem and his royal hat. Antiochus fled with his wife — there being but few that yet abode with him — in pitiful and sorry fashion after his defeat. The most part of his troops endured grievous distress. He beheld the choice of his Friends perish miserably. They suffered hunger and thirst. All that he left behind was taken for spoil. [Only with difficulty] was he able to regain his home, sore grieved at heart. Then the king [Ptolemy IV] took as prey much people and all the elephants. He took possession of very much gold and silver and other precious things, which were found in the several places, which Antiochus had held, brought thither under his dominion. He caused them all to be conveyed to Egypt.”
——Egyptian Hieroglyphic Inscription, Raphia Decree, CG 31008, Written 217 BC.

“And so when he had joined battle near the town of Raphia at the gateway of Egypt, Antiochus [III] lost his entire army and was almost captured as he fled through the desert. And after he had conceded the loss of Syria, the conflict was finally brought to an end upon the basis of a treaty and certain conditions of peace.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:11-12, Written c. 407 AD.

Exalted Heart

Dan. 11:12 And when the multitude shall be taken away, his heart shall be exalted; and he shall cast down tens of thousands, but he shall not prevail.

FULFILLED: 217-216 BC

Ptolemy IV Against the Jews

And when the multitude was taken away, Ptolemy IV’s heart was exalted; and he cast down tens of thousands, but he did not prevail.

And when the multitude was taken away, Ptolemy IV’s heart was exalted to the point where he tried to enter into the Holy of Holies in the Temple in Jerusalem in 217 BC.

“The Jews sent some of their council and of their elders to him [Ptolemy IV]. The greetings, welcoming gifts, and congratulations of the past, given by them, filled him with the greater eagerness to visit their city. Having arrived at Jerusalem, sacrificed, and offered thank-offerings to the Greatest Gd, and done whatever else was suitable to the sanctity of the place, and entered the inner court, he was so impressed with the magnificence of the place, and so wondered at the orderly arrangements of the temple, that he considered entering the sanctuary itself. When they told him that this was not permissible, none of the nation, not even the priests in general, but only the supreme high priest of all, and he only once in a year, was allowed to go in, he would by no means give way. Then they read the Law to him, but he persisted in intruding, exclaiming that he ought to be allowed. He said, ‘Even if they were deprived of this honor, I shouldn’t be.’ He asked why, when he entered all the other temples, did none of the priests who were present forbid him. He was thoroughly answered by someone, that he did wrong to boast of this. ‘Well, since I have done this,’ said he, ‘be the cause what it may, shall I not enter with or without your consent?’“
——Third Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 8-15, Written c. 25 BC.

“The elders who surrounded the king [Ptolemy IV] tried in many ways to divert his arrogant mind from the design which he had formed. He, in his hardened mood, insensible to all persuasion, was going onward with the view of carrying out this design. Yet even his own officers, when they saw this, joined the Jews in an appeal to Him who has all power to aid in the present crisis, and not wink at such haughty lawlessness.“
——Third Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 25-27, Written c. 25 BC.

“Now it was that the high priest Simon bowed his knees near the holy place, spread out his hands in reverent form, and uttered the following prayer: ‘O Lrd, Lrd, King of the heavens, and Ruler of the whole creation, Holy among the holy, sole Governor, Almighty, give ear to us who are oppressed by a wicked and profane one [Ptolemy IV], who celebrates in his confidence and strength. It is you, the Creator of all, the Lrd of the universe, who are a righteous Governor, and judge all who act with pride and insolence.”
——Third Book of Maccabees (Jewish apocrypha), Chapter 2, Verses 1-3, Written c. 25 BC.

“Don’t punish us by means of the uncleanness of their men, and don’t chastise us by means of their profanity, lest the lawless ones should boast in their rage, and exult in exuberant pride of speech, and say, ‘We have trampled upon the holy house, as idolatrous houses are trampled upon.'”
——Third Book of Maccabees (Jewish apocrypha), Chapter 2, Verses 17-18, Written c. 25 BC.

“At that time Gd, who sees all things, who is beyond all Holy among the holy, heard that prayer, so suitable, and scourged the man [Ptolemy IV] who was greatly uplifted with scorn and insolence. Shaking him back and forth as a reed is shaken with the wind, he threw him down on the pavement, powerless, with limbs paralyzed, and by a righteous judgment deprived of the ability to speak. His friends and bodyguards, seeing the swift recompense which had suddenly overtaken him, struck with exceeding terror, and fearing that he would die, speedily removed him. When in course of time he had come to himself, this severe punishment caused no repentance within him, but he departed with bitter threatenings.”
——Third Book of Maccabees (Jewish apocrypha), Chapter 2, Verses 21-24, Written c. 25 BC.

Ptolemy IV wrote a letter ordering the complete extermination of the Jews.

“Now the king [Ptolemy IV], elated with his prosperous fortune, and not regarding the superior power of Gd, but thinking to persevere in his present purpose, wrote the following letter to the prejudice of the Jews: ‘King Ptolemy Philopater, to the commanders and soldiers in Egypt, and in all places, health and happiness! I am doing well, and so, too, are my affairs. Since our Asiatic campaign, the particulars of which you know, and which by the aid of the gods, not lightly given, and by our own vigor, has been brought to a successful conclusion according to our expectation, we resolved, not with strength of spear, but with gentleness and much humanity, as it were to nurse the inhabitants of Coele-Syria and Phoenicia, and to be their willing benefactors.”
——Third Book of Maccabees (Jewish apocrypha), Chapter 3, Verses 11-15, Written c. 25 BC.

“‘Therefore, as soon as the contents of this letter become known to you, in that same hour we order those Jews who dwell among you, with wives and children, to be sent to us, vilified and abused, in chains of iron, to undergo a cruel and shameful death, suitable to enemies. For by the punishment of them in one body we perceive that we have found the only means of establishing our affairs for the future on a firm and satisfactory basis. Whoever protects a Jew, whether it be old man, child, or nursing baby, shall with his whole house be tortured to death. Whoever informs against the Jews, besides receiving the property of the person charged, shall be presented with 2,000 drachmas from the royal treasury, shall be made free, and shall be crowned. Whatever place shelters a Jew shall be made unapproachable and shall be put under the ban of fire, and be forever rendered useless to every living being for all time to come.’ The king’s letter was written in the above form.”
——Third Book of Maccabees (Jewish apocrypha), Chapter 3, Verses 25-30, Written c. 25 BC.

And in 216 BC, Ptolemy IV (king of south) cast down tens of thousands of Jews, but he did not prevail over them.

“The Jews were defeated by this Ptolemy [IV]. They lost 40,000 soldiers, and the prisoners were taken off to Jerusalem. There, on the orders of Ptolemy, 500 elephants, who were equipped for fighting, were given a mixture of wine and frankincense to drink for 3 days, so that they would destroy all the Jews in a single attack. When the 4th day came, the Jews offered up prayers, and the elephants trod down the Egyptians’ own soldiers and people, destroying the best part of them because of the madness which took hold of them. So the Jews were saved, and returned with thanksgiving to their homes.”
——Chronicon Paschale (Greek Christian chronicle), 432.C-433.A, Written c. 630 AD.

“140th Olympiad [220-217 BC]. Ptolemy [IV] Philopator [became] the fourth [king] of Egypt, for 17 years. The events which are described in the third book of Maccabees took place under this king [Ptolemy IV]. Philippus [became king] of Macedonia, for 42 years.
141st Olympiad [216-213 BC]. The Jews were defeated, and 60,000 of their soldiers were killed.”
——Jerome (Roman Christian), Chronicon, 1797-1801, Written c. 380 AD.

Multitude Greater Than Before

Dan. 11:13 And the king of the north shall do it again and set forth a multitude greater than the former; and he shall come on at the end of the times, even of years, with a great army and with many goods.

FULFILLED: c. 214-205 BC

Antiochus III Assembling Great Army

Antiochus III (king of north) did it again and set forth a multitude of around 100,000 troops, 20,000 horses, and 150 elephants, which was more than he had for the Battle of Raphia; and he came on at the end of the times, even of years, with a great army and with many goods.

“This indicates that Antiochus [III] the Great, who despised the worthlessness of Ptolemy [IV] Philopator (for he had fallen desperately in love with a lute-player named Agathoclea and also her brother, retaining Agathocles himself as his concubine and afterwards appointing him as general of Egypt), assembled a huge army from the upper regions of Babylon.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:13-14, Written c. 407 AD.

In 214 BC, Antiochus III’s army pillaged and looted goods from Sardis (in modern-day western Turkey).

“Henceforth some of them massacring all they met, others setting fire to the houses and others dispersing themselves to pillage and loot, the destruction and sack of Sardis was complete. It was in this manner that Antiochus [III] made himself master of Sardis.”
——Polybius (pagan Greek), The Histories, Book 10, Chapter 31, Written c. 150 BC.

In 209 BC, Antiochus III had 100,000 troops and 20,000 horses in Parthia (modern-day northeastern Iran).

“The Parthians paid this honour to his memory, that they called all their kings thenceforward by the name of Arsaces. His son and successor on the throne, whose name was also Arsaces, fought with the greatest bravery against Antiochus [III], the son of Seleucus, who was at the head of a 100,000 foot and 20,000 horse, and was at last taken into alliance with him.”
——Justin (pagan Roman), Epitome of the Philippic History of Pompeius Trogus, Book 41, Chapter 5, Written c. 200 AD.

In 209 BC, Antiochus III’s army pillaged all the finest things from Sirynx, Hyrcania (in modern-day northeastern Iran).

“But in spite of all, owing to the superiority of numbers and the personal activity of the king [Antiochus III], the moats were very soon filled up and the wall was undermined and fell, upon which the barbarians were thoroughly discouraged, and after killing all the Greeks in the town and pillaging all the finest things they made off by night.”
——Polybius (pagan Greek), The Histories, Book 10, Chapter 31, Written c. 150 BC.

In 206 BC while in Bactria (modern-day northern Afghanistan), Antiochus III had large amounts of grain, and he acquired the elephants of Euthydemus the king of Bactria.

“After making a written treaty concerning other points and entering into a sworn alliance, Antiochus [III] took his departure, serving out generous rations of grain to his troops and adding to his own the elephants belonging to Euthydemus.”
——Polybius (pagan Greek), The Histories, Book 11, Chapter 34, Written c. 150 BC.

In 206 BC while in India, Antiochus III still had large amounts of grain, acquired even more elephants, and collected treasure from the Indian king.

“Crossing the Caucasus he [Antiochus III] descended into India and renewed his alliance with Sophagasenus the Indian king. Here he procured more elephants, so that his total force of them amounted now to a 150, and after a further distribution of grain to his troops, set out himself with his army, leaving Androsthenes of Cyzicus to collect the treasure which the king had agreed to pay.”
——Polybius (pagan Greek), The Histories, Book 11, Chapter 34, Written c. 150 BC.

Standing Up Against King of South

Dan. 11:14a And in those times there shall many stand up against the king of the south.

FULFILLED: 205-200 BC

Many Standing Up Against Ptolemy

And in those times, starting around 205 BC, many stood up against Ptolemy (king of south), such as:
1) Horwennefer and Ankhwennefer of Upper Egypt (starting c. 205 BC);
2) Egyptian women with access to the royal treasures (starting 204 BC);
3) Agathocles (starting 204 BC);
4) Philip of Macedon (starting 202 BC);
5) Antiochus III (starting 202 BC).

Around 205 BC, Horwennefer started a rebellion in Upper Egypt against Ptolemy IV (king of south), and his successor Ankhwennefer continued the rebellion against Ptolemy V until his capture in 186 BC.

“Its chief entrances and the dual portals of its chambers were finished by year 16 [206 BC] of his majesty [Ptolemy IV]. Then unrest erupted. There was an insurrection of rebels in Upper Egypt, and construction on the throne seat of the deities [Edfu] was halted. [The rebellion] in the south [lasted] until year 19 [186 BC] of the king of Upper and Lower Egypt, the successor of Philopator, Son of Ra Ptolemy blessed [Ptolemy V] Epiphanes, the mighty one, the sovereign, who terminated the turmoil entirely.”
——Egyptian Hieroglyphic Inscription, Temple at Edfu, Written c. 90 BC.

“He [Eumenos, Ptolemy V’s general] has marched in South-land [Upper Egypt], in the region of Authority [Thebes], against the rebel, the adversary of the deities, Ankhwennefer. Now the son of the enemy chief is deceased, together with the group of Nubians who had united with him; he [Eumenos] has massacred them and captured that insurgent alive.”
——Egyptian Wall Inscription, Temple of Philae, TM 48339, Written 186 BC.

“The rebel against the deities, [Ankhwennefer], he who had waged war in Egypt, amassing insolent individuals from all districts on account of their misdeeds, they did dreadful things to the governors of the nomes, they [desecrated] the temples, they [damaged] the divine statues, they [molested] the priests and [suppressed] the offerings on the altars and in the shrines. They [plundered] the towns and their population, women and children included, perpetrating all kinds of crimes in the time of anarchy. They stole the taxes of the nomes, they damaged the irrigation works. The king of Upper and Lower Egypt Ptolemy [V], beloved by Ptah, has issued many commands and showed considerable care for protecting the temples. He stationed Greek troops and soldiers of people who had come to Egypt, who obeyed his orders, being united with him and being like individuals born with him. They did not permit the rebels, who had instigated war against him [Ptolemy V] and against his father [Ptolemy IV], to [approach]. His Majesty caused that great quantities of silver and gold came to the land to bring troops to Egypt, money from the taxes of the nomes, in order to safeguard the temples of Egypt against the impious men who violated them. On the 3rd of Mesore it was announced to his Majesty: Ankhwennefer has been captured alive in the battle against him in year 19, on the 24th day of Epeiph. His son was killed, the commander of the army of impious men, together with the leaders of the Nubians who fought on his side. He was brought to the place where the king was. He was punished by death for the crimes, which he had committed, and so were the other criminals, those who had rebelled in the sedition which they had made.”
——Egyptian Wall Inscription, Temple of Philae, TM 48339, Written 186 BC.

“For so great was the dissoluteness and arrogancy of Agathoclea, that those provinces which had previously been subjected to Egypt rose up in rebellion, and even Egypt itself was troubled with seditions.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:13-14, Written c. 407 AD.

Starting in 204 BC, Egyptian women with access to the royal treasures tried to form a confederacy to get the Egyptian government of Ptolemy V (king of south) into their own hands.

“In the midst of this state of things the king [Ptolemy IV] died [in 204 BC], leaving a son, 5 years old, by his sister Eurydice; but his death, while the women were seizing on the royal treasures, and endeavoring, by forming a confederacy with some desperate characters, to get the government into their own hands, was for a long time kept secret. But the truth becoming known, Agathocles was killed by a rising of the people, and the women nailed on crosses to avenge the death of Eurydice.”
——Justin (pagan Roman), Epitome of the Philippic History of Pompeius Trogus, Book 30, Chapter 2, Written c. 200 AD.

Starting in 204 BC, Agathocles sought to take control of the government of Ptolemy V (king of south).

“But when he [Tlepolemus] saw that all the men worthy of this office had been got rid of, and that Agathocles ventured to assume the reins of government, he very soon changed his attitude, as he was conscious of the danger that menaced him owing to their long-standing enmity, and collecting his forces around him took measures for providing himself with money in order that he might not fall an easy prey to any of his foes. At the same time he did not despair of himself obtaining the guardianship of the child [Ptolemy V] and the direction of affairs, thinking that he was, if his own judgement did not deceive him, more capable because he heard that both the troops under his own command and those in Alexandria placed in him their hopes of overthrowing the insolent domination of Agathocles.”
——Polybius (pagan Greek), The Histories, Book 15, Chapter 25, Written c. 150 BC.

In 202 BC, to start the Fifth Syrian War, Antiochus III and Philip V of Macedon made an agreement to seize the overseas territories of Ptolemy V.

“Simultaneously in a digression I shall narrate how the dominion of Hiero of Syracuse fell and after this I shall deal with the troubles in Egypt, and tell how, on the death of Ptolemy [IV], Antiochus [III] and Philip, conspiring to partition the dominions of his son [Ptolemy V], a helpless infant, began to be guilty of acts of unjust aggression, Philip laying hands on the islands of the Aegean, and on Caria and Samos, while Antiochus seized on Coele-Syria and Phoenicia.”
——Polybius (pagan Greek), The Histories, Book 3, Chapter 2, Written c. 150 BC.

“It is very surprising that as long as Ptolemy [IV] in his lifetime could dispense with the help of Philip and Antiochus [III], they were very ready to assist him, but when he died leaving an infant son [Ptolemy V] whom it was their natural duty to maintain in possession of his realm, then encouraging each other they hastened to divide the child’s kingdom between themselves and be the ruin of the unhappy orphan.”
——Polybius (pagan Greek), The Histories, Book 15, Chapter 20, Written c. 150 BC.

“Moreover Philip, King of Macedon, and Antiochus [III] the Great made peace with each other and engaged in a common struggle against Agathocles and Ptolemy [V] Epiphanes, on the understanding that each of them should annex to his own dominion those cities of Ptolemy which lay nearest to them.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:13-14, Written c. 407 AD.

“And since Ptolemy [IV] Philopator was now dead, Antiochus broke his treaty and set his army in motion against Philopator’s 4-year-old son, who was called Epiphanes.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:13-14, Written c. 407 AD.

In 200 BC at the Battle of Panium (north of modern-day Golan Heights) during the Fifth Syrian War, Antiochus III defeated Ptolemy V’s general named Scopas of Aetolia.

In 200 BC, Antiochus III conquered:
1) Batanea (near modern-day Golan Heights);
2) Abila (south of Golan Heights);
3) Gadara (south of Golan Heights).

In 200 BC, Antiochus III conquered Samaria (north of Judea).

“He [Polybius] also saith, in the same book, that ‘when Scopas was conquered by Antiochus, Antiochus received Batanea and Samaria, and Abila and Gadara; and that, shortly after, there came in to him those Jews that inhabited near that temple which was called Jerusalem.'”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 3, Section 3, Written c. 93 AD.

“Antiochus [III] (the son of Seleucus and grandson of Antiochus), king of the Syrians, the Babylonians, and other nations, was the sixth in succession from that Seleucus who succeeded Alexander in the government of the Asiatic countries around the Euphrates. He invaded Media and Parthia, and other countries that had revolted from his ancestors, and performed many exploits, from which he was named Antiochus the Great. Elated by his successes, and by the title which he had derived from them, he invaded Coele-Syria and a portion of Cilicia and took them away from Ptolemy [V] Philopator, king of Egypt, who was still a boy.”
——Appian (pagan Greek), Syrian Wars, Section 1, Written c. 150 AD.

“145th Olympiad [200-197 BC]. Plautus, who was born at Sarsina in Umbria, died at Rome. Because of his poverty, he worked at a hand-mill for a baker, and in his spare time used to write and sell plays. A new island appeared near Thera, and it was given the name Hiera. Antiochus [III] recovered the cities of Syria after defeating Scopas, and Judaea willingly surrendered to him.”
——Jerome (Roman Christian), Chronicon, 1817-1820, Written c. 380 AD.

Map of cities conquered by Antiochus III in 200 BC ending at Samaria:

Sons of Robbers

Dan. 11:14b And sons of robbers of your people shall lift themselves up to fulfill vision, and they shall stumble.

Stumbling = Committing Sin

The Hebrew word for “robbers” (paritsey) is the same word used by Jeremiah to describe those in the Temple who rob the Temple of its spiritual purpose by exploiting the Temple for worldly gain and to justify sin.

Jer. 7:8-11 Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods that ye have not known, and come and stand before me in this house, which is called by my name, and say, We are delivered; that ye may do all these abominations? Is this house, which is called by my name, become a den of robbers [paritsey] in your eyes? Behold, I, even I, have seen it, saith the Lrd.

Mark 11:15-17 And they come to Jerusalem: and he [Jsus] entered into the Temple, and he began to cast out them that sold and them that bought in the Temple, and he overthrew the tables of the money-changers, and the seats of them that sold the doves; and he would not allow that any man should carry a vessel through the Temple. And he taught, and said unto them, Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers.

FULFILLED: 200-199 BC

Jews Embracing Antiochus III

In 200 BC, when Antiochus III subdued Samaria, Gentile-friendly Jews (sons of robbers of your people) sided with and befriended Antiochus III willingly of their accord (lifted themselves up) to fulfill the prophecy (vision) of the inevitable future entrapment by these same Gentiles, and the Jews committed sin (stumbled).

In 199 BC, when Antiochus III came to Jerusalem, they received him in a splendid manner, came to meet him with their Sanhedrin, gave plentiful provision to all his army, and readily joined themselves with him in a siege against Egyptian forces in Jerusalem (lifted themselves up), and they committed sin (stumbled).

“Now it happened that in the reign of Antiochus [III] the Great, who ruled over all Asia, that the Jews, as well as the inhabitants of Celesyria, suffered greatly, and their land was sorely harassed; for while he was at war with Ptolemy [IV] Philopater, and with his son [Ptolemy V], who was called Epiphanes, it fell out that these nations were equally sufferers, both when he was beaten and when he beat the others; so that they were very like to a ship in a storm, which is tossed by the waves on both sides; and just thus were they in their situation in the middle between Antiochus’s prosperity and its change to adversity. But at length, when Antiochus had beaten Ptolemy, he seized upon Judea; and when [Ptolemy IV] Philopater was dead, his son [Ptolemy V] sent out a great army under Scopas the general of his forces, against the inhabitants of Celesyria, who took many of their cities, and in particular our nation. For when war was made upon them, they [the Jews] sided with him [with Scopas]. Yet it was not long afterward when Antiochus overcame Scopas, in a battle [Battle of Panium in 200 BC] fought at the fountains of Jordan, and destroyed a great part of his army. But afterward, when Antiochus subdued those cities of Celesyria which Scopas had gotten into his possession, and Samaria with them, the Jews, of their own accord, sided with him [with Antiochus III], and received him into the city [Jerusalem], and gave plentiful provision to all his army, and to his elephants, and readily assisted him when he besieged the garrison which was in the citadel of Jerusalem.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 3, Section 3, Written c. 93 AD.

“For thus does he [Polybius] speak, in the 16th book of his history: ‘Now Scopas, the general of Ptolemy’s army, went in haste to the superior parts of the country, and in the winter time overthrew the nation of the Jews.’ He also saith, in the same book, that ‘when Scopas was conquered by Antiochus [III], Antiochus received Batanea and Samaria, and Abila and Gadara; and that, shortly after, those of the Jews who dwelt near the Temple called Jerusalem sided with him [with Antiochus III]; concerning which, although I have more to say, and particularly concerning the presence of Gd about that Temple, yet do I put off that history till another opportunity.’ This it is which Polybius relates; but we will return to the series of the history, when we have first produced the epistles of king Antiochus: ‘Antiochus to Ptolemy, sends greeting. Since the Jews, upon our first entrance on their country demonstrated their friendship towards us; and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their Sanhedrin, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel, we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city; and, in the first place, we have determined, on account of their piety towards Gd, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine and oil, and frankincense, the value of 20,000 pieces of silver, and [six] sacred artabrae of fine flour, with 1,460 medimni of wheat, and 375 medimni of salt; and these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the Temple finished, and the cloisters, and if there be anything else that ought to be rebuilt; and for the materials of wood, let it be brought them out of Judea itself, and out of the other countries, and out of Libanus, tax free, and the same I would have observed as to those other materials which will be necessary, in order to render the Temple more glorious; and let all of that nation live according to the laws of their own country; and let the Sanhedrin and the priests, and the scribes of the Temple, and the sacred singers, be discharged from poll money and the crown tax, and other taxes also; and that the city may the sooner recover its inhabitants, I grant a discharge from taxes for 3 years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired; and all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom; and give order that their substance be restored to them.’ And these were the contents of this epistle.
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 3, Sections 3-4, Written c. 93 AD.

“145th Olympiad [200-197 BC]. Plautus, who was born at Sarsina in Umbria, died at Rome. Because of his poverty, he worked at a hand-mill for a baker, and in his spare time used to write and sell plays. A new island appeared near Thera, and it was given the name Hiera. Antiochus [III] recovered the cities of Syria after defeating Scopas, and Judaea willingly surrendered to him.”
——Jerome (Roman Christian), Chronicon, 1817-1820, Written c. 380 AD.

“146th Olympiad [196-193 BC]. The Romans granted freedom to the Greeks, and forced all of Spain into subjugation. Antiochus [III], in recognition of the Jews’ goodwill towards him, sent them many gifts and frequently praised them in his official letters.”
——Jerome (Roman Christian), Chronicon, 1821-1822, Written c. 380 AD.

When Antiochus III subdued Samaria in 200 BC and then entered Jerusalem in 199 BC, the Jews:
1) Sided with Antiochus III of their own accord;
2) Demonstrated friendship with him;
3) Received him into Jerusalem in a splendid manner;
4) Came to meet him with their Sanhedrin;
5) Gave plentiful provision to all his army;
6) Readily joined themselves with him in a siege against Egyptian forces in Jerusalem.

As a result, Antiochus III gave the Jews money and goods, and he exempted them from paying taxes.

However, the Gentile-friendly Jews had committed sin (stumbled) by embracing Antiochus III because, before the death and resurrection of Jsus Chrst, the Bible said that Jews were forbidden from:
1) Siding with Gentiles;
2) Being friends with Gentiles;
3) Receiving Gentiles;
4) Coming to meet Gentiles;
5) Assisting Gentiles;
6) Joining themselves with Gentiles.

Before the death and resurrection of Jsus Chrst, the Bible said Jews were forbidden from siding with Gentiles.

Ex. 23:31-33 And I will set thy border from the Red Sea even unto the sea of the Philistines, and from the wilderness unto the River: for I will deliver the inhabitants of the land into your hand: and thou shalt drive them out before thee. Thou shalt make no covenant with them, nor with their gods. They shall not dwell in thy land, lest they make thee sin against me; for if thou serve their gods, it will surely be a snare unto thee.

Ex. 34:11-16 Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: but ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim; (for thou shalt worship no other god: for the Lrd, whose name is Jealous, is a jealous Gd); lest thou make a covenant with the inhabitants of the land, and they play the harlot after their gods, and sacrifice unto their gods, and one call thee and thou eat of his sacrifice; and thou take of their daughters unto thy sons, and their daughters play the harlot after their gods, and make thy sons play the harlot after their gods.

The Bible said Jews were forbidden from being friends with Gentiles.

Ezra 9:10-14 And now, O our Gd, what shall we say after this? for we have forsaken thy commandments, which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, which have filled it from one end to another with their filthiness: now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever. And after all that is come upon us for our evil deeds, and for our great guilt, seeing that thou our Gd hast punished us less than our iniquities deserve, and hast given us such a remnant, shall we again break thy commandments, and join in affinity with the peoples that do these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant, nor any to escape?

Psa. 106:34-39 They did not destroy the peoples, As the Lrd commanded them, But mingled themselves with the nations, And learned their works, And served their idols, Which became a snare unto them. Yea, they sacrificed their sons and their daughters unto demons, And shed innocent blood, Even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood. Thus were they defiled with their works, And played the harlot in their doings.

The Bible said Jews were forbidden from receiving Gentiles.

Josh. 23:12-13 Else if ye do at all go back, and cleave unto the remnant of these nations, even these that remain among you, and make marriages with them, and go in unto them, and they to you; know for a certainty that the Lrd your Gd will no more drive these nations from out of your sight; but they shall be a snare and a trap unto you, and a scourge in your sides, and thorns in your eyes, until ye perish from off this good land which the Lrd your Gd hath given you.

1Kings 11:1-2 Now king Solomon loved many foreign women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites; of the nations concerning which the Lrd said unto the children of Israel, Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods: Solomon clave unto these in love.

The Bible said Jews were forbidden from joining themselves with or coming to meet Gentiles.

Acts 10:28 And he [Peter] said unto them, Ye yourselves know how it is an unlawful thing for a man that is a Jew to join himself or come unto one of another nation; and yet unto me hath Gd showed that I should not call any man common or unclean:

Josh. 23:6-7 Therefore be ye very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left; that ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow down yourselves unto them.

The Bible said Jews were forbidden from assisting Gentiles.

Deut. 7:1-4 When the Lrd thy Gd shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou; and when the Lrd thy Gd shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them: thou shalt make no covenant with them, nor show mercy unto them; neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For he will turn away thy son from following me, that they may serve other gods: so will the anger of the Lrd be kindled against you, and he will destroy thee quickly.

Taking a Fortified City

Dan. 11:15 So the king of the north shall come, and cast up a mound, and take a well-fortified city: and the forces of the south shall not stand, neither his chosen people, neither shall there be any strength to stand.

FULFILLED: 199 BC

Antiochus III Besieging Scopas at Sidon During Fifth Syrian War

So in 199 BC during the Fifth Syrian War, Antiochus III (king of north) came, and cast up a mound, and took Sidon, a well-fortified city; and Scopas with the forces of Ptolemy V (the south) did not stand, neither Ptolemy’s three chosen generals who were famous, neither was there any strength to stand.

“Purposing to retake Judaea and the many cities of Syria, Antiochus [III] joined battle with Scopas, Ptolemy’s general, near the sources of the Jordan near where the city now called Paneas was founded, and he put him to flight, and he besieged him in Sidon together with 10,000 of his soldiers. In order to free him, Ptolemy dispatched the famous generals, Eropus, Menocles and Damoxenus. Yet he was unable to lift the siege, and finally Scopas, overcome by famine, had to surrender and was sent away with his associates, despoiled of all he had. And as for the statement, ‘He shall cast up a mound,’ this indicates that Antiochus is going to besiege the garrison of Scopas in the citadel of Jerusalem for a long time, while the Jews add their exertions as well.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:15-16, Written c. 407 AD.

Map of cities conquered by Antiochus III from 200-199 BC ending at Sidon:

Standing in the Land

Dan. 11:16 But he who cometh against him shall act according to his own will, and none shall stand before him; and he shall stand in the land of the Beauty, and in his hand shall be complete destruction.

Acting = Waging War

Beauty = Land of Israel

FULFILLED: 198 BC

Annihilation of Egyptians From the Land of Israel

But Antiochus III (king of north) who came against Ptolemy V (king of south) waged war (acted) according to his own will, and none of Ptolemy’s forces stood before him; and Antiochus III stood in the land of Israel (land of the Beauty), and in his hand was the complete destruction of Ptolemy’s forces out of the land of Israel forever.

“During the previous summer Antiochus [III] had reduced all the cities in Coelo-Syria which had been under Ptolemy’s sway.”
——Livy (pagan Roman), History of Rome, Book 33, Chapter 19, Written c. 25 BC – 15 AD.

“And as for the statement, ‘And he shall stand in the glorious land, and it shall be consumed by his hand,’ the term ‘glorious land,’ or, as the Septuagint interprets it, ‘the land of desire’ (that is, in which Gd takes pleasure) signifies Judea, and particularly Jerusalem, to which Antiochus pursued those men of Scopas’s party who had been honorably received there.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:15-16, Written c. 407 AD.

“But afterward, when Antiochus [III] subdued those cities of Celesyria which Scopas had gotten into his possession, and Samaria with them, the Jews, of their own accord, sided with him [with Antiochus III], and received him into the city [Jerusalem], and gave plentiful provision to all his army, and to his elephants, and readily assisted him when he besieged the garrison which was in the citadel of Jerusalem.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 3, Section 3, Written c. 93 AD.

“This it is which Polybius relates; but we will return to the series of the history, when we have first produced the epistles of king Antiochus: ‘Antiochus to Ptolemy, sends greeting. Since the Jews, upon our first entrance on their country demonstrated their friendship towards us; and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their Sanhedrin, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel, we have thought fit to reward them.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 3, Section 3, Written c. 93 AD.

Map of cities conquered by Antiochus III from 200-198 BC ending at Jerusalem:

Map of Antiochus III’s kingdom at the beginning of his reign:

Map of the territories that Antiochus III conquered (in purple), including his complete destruction of Ptolemy’s forces out of the land of Israel forever:

Strength of His Whole Kingdom

Dan. 11:17 And he shall set his face to come with the strength of his whole kingdom, and he shall make terms of agreement with him. And he shall give him a daughter of men to destroy him; but she shall not stand, neither shall she be for him.

The most ancient manuscript evidence for Daniel 11:17 comes from the earliest surviving manuscript of the entire Book of Daniel — 4QDan^c/4Q114 (c. 125 BC) — and reads, “And he shall make terms of agreement with him. And he shall give him a daughter of men to destroy him.”

The earliest example of the Septuagint Text is the Greek Papyrus 967 (c. 250 AD) and reads, “And terms of agreement shall be made with him. And he shall give him a daughter of man to destroy him.”

The earliest example of the Masoretic Text is the Greek Codex Vaticanus (c. 350 AD) which reads, “And with him terms of agreement; and he shall make. And he shall give him the daughter of women to destroy her.”

FULFILLED: Jan/Feb 197 – 190 BC

Marriage at End of Fifth Syrian War

Around January/February 197 BC, Antiochus III (king of north) set his face to come with the strength of his whole kingdom.

“During the previous summer [c. Jul-Aug 198 BC] Antiochus [III] had reduced all the cities in Coelo-Syria which had been under Ptolemy’s sway, and though he had now withdrawn into winter quarters [c. Dec 198 – Feb 197] he displayed as great activity as he had done during the summer. He had called up the whole strength of his kingdom and had amassed enormous forces, both military and naval.”
——Livy (pagan Roman), History of Rome, Book 33, Chapter 19, Written c. 25 BC – 15 AD.

Around 197 BC, Antiochus III made terms of agreement with Ptolemy V and betrothed his daughter Cleopatra to him to destroy him because Antiochus III wanted to take possession of Egypt.

“Antiochus [III] not only wished to take possession of Syria, Cilicia, and Lycia, and the other provinces which had belonged to Ptolemy’s party, but also to extend his empire to Egypt. He therefore used the good offices of Eucles of Rhodes to betroth his daughter, Cleopatra, to young Ptolemy in the 7th year of his reign; and in his 13th year she was given to him in marriage, professedly endowed with all of Coele-syria and Judaea as her marriage-portion.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:17-19, Written c. 407 AD.

“As for his [Antiochus III’s] relations with Ptolemy [V], he would himself settle everything in a manner agreeable to that king, for he had decided not only to establish friendship with him but to unite him to himself by a family alliance.”
——Polybius (pagan Greek), The Histories, Book 18, Chapter 51, Written c. 150 BC.

“As for Ptolemy and their [the Romans’] complaint that he [Antiochus III] had appropriated his [Ptolemy’s] cities, he [Antiochus III] and Ptolemy were on perfectly friendly terms and arrangements were being made for them to be connected by marriage shortly.”
——Livy (pagan Roman), History of Rome, Book 33, Chapters 39-40, Written c. 25 BC – 15 AD.

“After this [after Antiochus III came to Jerusalem] Antiochus [III] made a friendship and a league with Ptolemy, and gave him his daughter Cleopatra to wife, and yielded up to him Celesyria, and Samaria, and Judea, and Phoenicia, by way of dowry.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 4, Section 1, Written c. 93 AD.

“After this discussion had been going on for some days, an unauthenticated rumor reached them that Ptolemy [V] was dead. This prevented any decision from being arrived at; both parties pretended that they had heard nothing about it, and L. Cornelius, whose mission extended to both Antiochus [III] and Ptolemy [V], asked for a short adjournment to allow of his obtaining an interview with Ptolemy. His object was to land in Egypt before the new occupant of the throne could initiate any change of policy. Antiochus [III], on the other hand, felt certain that if he took possession of Egypt at once it would be his own, and so, taking his leave of the Roman commissioners and leaving his son to complete the restoration of Lysimachia, he sailed with the whole of his fleet to Ephesus. From there he despatched envoys to Quinctius to lull his suspicion and to assure him that he was not contemplating any new departure. Coasting along the Asiatic shores he reached Patarae in Lycia and there he learnt that Ptolemy [V] was alive. He now abandoned all intention of sailing to Egypt, but continued his voyage as far as Cyprus.”
——Livy (pagan Roman), History of Rome, Book 33, Chapter 41, Written c. 25 BC – 15 AD.

Around 193 BC, Antiochus III attended the wedding of his daughter Cleopatra and Ptolemy V.

“During the winter Antiochus [III] went to Raphia in Phenicia to be present at the marriage of his daughter [Cleopatra I] to Ptolemy [V], the king of Egypt, and at the close of the winter returned through Cilicia to Ephesus.”
——Livy (pagan Roman), History of Rome, Book 35, Chapter 13, Written c. 25 BC – 15 AD.

However, Cleopatra did not stand with her father Antiochus III, and she was not for him because in 190 BC, Ptolemy V and Cleopatra:
1) Congratulated Rome for defeating Antiochus III and expelling him from Greece;
2) Declared their readiness to follow the orders of Rome.

“A deputation came from Ptolemy [V] and Cleopatra to offer their congratulations on the expulsion of Antiochus [III] from Greece by the consul Acilius, and to urge the [Roman] Senate to send an army into Asia, as not only in Asia but even throughout Syria there was a universal feeling of alarm. The two sovereigns [Ptolemy and Cleopatra] declared their readiness to carry out the behests of the [Roman] Senate, and a vote of thanks to them was passed.”
——Livy (pagan Roman), History of Rome, Book 37, Chapter 3, Written c. 25 BC – 15 AD.

“For he [Antiochus III] was unable to take possession of Egypt, because Ptolemy [V] Epiphanes and his generals detected the strategem and followed a cautious policy. And besides, Cleopatra inclined more to her husband’s side than to her father’s.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:17-19, Written c. 407 AD.

Setting Face to the Coasts

Dan. 11:18 And he shall set his face unto the coasts, and shall capture many. But a commander shall cause the reproach offered by him to cease; yea, moreover, he shall cause his reproach to turn upon him.

FULFILLED: Spring 197 – 188 BC

Antiochus III Conquering Coasts Before His Defeat

In spring 197 BC, Antiochus III set his face unto the coasts to attempt to conquer cities along the whole coastline of Cilicia, Lycia and Caria (in modern-day Turkey).

“At the commencement of spring [197 BC], he [Antiochus III] had sent his two sons, Ardys and Mithridates, with an army to Sardis [in western Turkey] with instructions to wait for him there whilst he started by sea with a fleet of 100 decked ships and 200 smaller vessels, including swift pinnaces and Cyprian barques. His object was twofold: to attempt the reduction of the cities along the whole coastline of Cilicia, Lycia and Caria [in modern-day Turkey] which owed allegiance to Ptolemy, and also to assist Philip – the war with him was not over – both by land and sea.”
——Livy (pagan Roman), History of Rome, Book 33, Chapter 19, Written c. 25 BC – 15 AD.

In 197 BC, Antiochus III captured many coastal cities, such as Mallus, Zephyrium, Soli, Aphrodisias, Corycus, Anemurium, Selinus, Coracesium, Limyra, Andriake, Patara, Xanthos, Rhodes, Samos, Colophon, Phocaea, and Ephesus.

“Antiochus [III] was at the time besieging Coracesium. He had so far secured Zephyrium, Soli, Aphrodisias and Corycus, and after rounding Anemurium – another Cilician headland – had captured Selinus. All these towns and other fortified places on this coast had submitted to him either voluntarily or under the stress of fear, but Coracesium unexpectedly shut its gates against him.”
——Livy (pagan Roman), History of Rome, Book 33, Chapter 20, Written c. 25 BC – 15 AD.

“And he [Antiochus III] is going to capture other cities which had formerly been held by the Ptolemaic faction in Syria, Cilicia and Lycia. For at that time Aphrodisias, Soli, Zephyrium, Mallos, Anemurium, Selinus, Coracesium, Corycus, Andriake, Limyra, Patara, Xanthos, and finally Ephesus were all captured. These things are related by both Greek and Roman historians.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:15-16, Written c. 407 AD.

“And so he [Antiochus III] turned his attention to Asia Minor, and by carrying on naval warfare against a large number of islands, he seized Rhodes, Samos, Colophon, Phocaea and many other islands.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:17-19, Written c. 407 AD.

“King Antiochus [III] was very anxious to get possession of Ephesus because of its favourable site, as it may be said to stand in the position of a citadel both by land and sea for anyone with designs on Ionia and the cities of the Hellespont, and is always a most favourable point of defence against Europe for the kings of Asia.”
——Polybius (pagan Greek), The Histories, Book 18, Chapter 40a, Written c. 150 BC.

In 196 BC, Antiochus III captured more coastal cities, such as Madytos, Sestos, and Lysimachia.

“During this year Antiochus [III], who had spent the winter [c. Dec 197 – Feb 196 BC] in Ephesus, endeavored to reduce all the cities in Asia to their old condition of dependence. With the exception of Smyrna and Lampsacus, he thought that they would all accept the yoke without difficulty, since they either lay in open level country or were weakly defended by their walls and their soldiery.”
——Livy (pagan Roman), History of Rome, Book 33, Chapter 38, Written c. 25 BC – 15 AD.

“At the beginning of spring [c. Mar 196 BC] he [Antiochus III] set sail from Ephesus for the Hellespont and ordered his land army to proceed from Abydos to the Chersonese. He united his naval and military powers at Madytos, a city in the Chersonese, and as they had shut their gates against him he completely invested the place, and was on the point of bringing up his siege engines when the city surrendered. The fear which Antiochus thus inspired led the inhabitants of Sestos and the other cities in the Chersonese to make a voluntary surrender. His next objective was Lysimachia. When he arrived here with the whole of his land and sea forces he found the place deserted and little more than a heap of ruins, for some years previously the Thracians had captured and plundered the city and then burnt it. Finding it in this condition, Antiochus was seized by a desire to restore a city of such celebrity and so favourably situated, and he at once set about the various tasks which this involved.”
——Livy (pagan Roman), History of Rome, Book 33, Chapter 38, Written c. 25 BC – 15 AD.

“Then Antiochus [III] went down to the Hellespont and crossed over to Chersonesus and possessed himself of a large part of Thrace by conquest or surrender. He freed the Greeks who were under subjection to the Thracians, and conciliated the Byzantines in many ways, because their city was admirably situated at the outlet of the Euxine Sea. By gifts and by fear of his warlike preparations he brought the Galatians into his alliance, because he considered them formidable by reason of their bodily size. Then he went back to Ephesus and sent as ambassadors to Rome Lysias, Hegesianax, and Menippus.”
——Appian (pagan Greek), Syrian Wars, Section 6, Written c. 150 AD.

Map of cities conquered by Antiochus III from 197-196 BC ending at Lysimachia:

In 196 BC, Antiochus III met with the Roman commander Lucius Cornelius Scipio Asiaticus in Lysimachia, and Antiochus III reproached Scipio Asiaticus.

“Very shortly after this L[ucius] Cornelius [Scipio Asiaticus], who had been sent by the Senate to settle the differences between Antiochus and Ptolemy, made a halt at Selymbria, and 3 of the 10 [Roman] commissioners went to Lysimachia: P. Lentulus from Bargyliae, P. Villius and L. Terentius from Thasos. They were joined there by L. Cornelius [Scipio Asiaticus] from Selymbria, and a few days later by Antiochus [III], who returned from Thrace. The first meeting with the commissioners and the invitation which Antiochus gave them were kindly and hospitable, but when it came to discussing their instructions and the position of affairs in Asia a good deal of temper was shown on both sides. The Romans told Antiochus plainly that everything he had done since his fleet set sail from Syria met with the disapproval of the [Roman] Senate and they considered it right that all the cities which had been subject to Ptolemy should be restored to him. With regard to those cities which had formed part of Philip’s possessions and which while he was preoccupied with the war against Rome Antiochus had seized the opportunity of appropriating himself, it was simply intolerable that after the Romans had sustained such risks and hardships by sea and land for all those years Antiochus should carry off the prizes of war. Granting that it was possible for the Romans to take no notice of his appearance in Asia as being no concern of theirs, what about his entrance into Europe with the whole of his army and navy? What difference was there between that and an open declaration of war against Rome? Even if he had landed in Italy he would say that he did not mean war, but the Romans were not going to wait until he was in a position to do that. In his reply Antiochus expressed his surprise that the Romans should go so carefully into the question as to what Antiochus ought to do, whilst they never stopped to consider what limits were to be set to their own advance by land and sea. Asia was no concern of the Senate, and they had no more right to ask what Antiochus was doing in Asia than he had to ask what the Roman people were doing in Italy. As for Ptolemy and their complaint that he had appropriated his cities, he and Ptolemy were on perfectly friendly terms and arrangements were being made for them to be connected by marriage shortly. He had not sought to take advantage of Philip’s misfortunes nor had he come into Europe with any hostile intent against the Romans. After the defeat of Lysimachus all that belonged to him passed by the right of war to Seleucus, and therefore he counted it part of his dominion. Ptolemy, and after him Philip, alienated some of these places at a time when his (Antiochus’) ancestors were devoting their care and attention to other matters. Could there be a shadow of doubt that the Chersonese and that part of Thrace which lies round Lysimachia once belonged to Lysimachus? To recover the ancient right over these was the object of his coming and also to rebuild from its foundations the city of Lysimachia, which had been destroyed by the Thracians, in order that his son Seleucus might have it as the seat of empire. After this discussion had been going on for some days, an unauthenticated rumour reached them that Ptolemy was dead. This prevented any decision from being arrived at; both parties pretended that they had heard nothing about it, and L. Cornelius, whose mission extended to both Antiochus and Ptolemy, asked for a short adjournment to allow of his obtaining an interview with Ptolemy. His object was to land in Egypt before the new occupant of the throne could initiate any change of policy. Antiochus, on the other hand, felt certain that if he took possession of Egypt at once it would be his own, and so, taking his leave of the Roman commissioners and leaving his son to complete the restoration of Lysimachia, he sailed with the whole of his fleet to Ephesus.”
——Livy (pagan Roman), History of Rome, Book 33, Chapters 39-41, Written c. 25 BC – 15 AD.

In 193 BC, Antiochus III’s spokesman Minnio met with the Roman commissioner Publius Sulpicius Galba Maximus in Ephesus, and Antiochus III reproached Rome.

“Minnio [Antiochus III’s spokesman] apologized for the non-appearance of the king [Antiochus III] and the negotiations proceeded in his absence. Minnio opened the discussion in a carefully prepared speech, in which he said: ‘I see that you Romans claim the fair-sounding epithet of ‘Liberators of the cities of Greece.’ But your acts do not correspond to your words; you lay down one law for Antiochus, and another for yourselves. For how are the inhabitants of Smyrna and Lampsacus more Greek than those of Neapolis and Regium and Tarentum, from whom you demand tribute and ships by virtue of your treaty with them? Why do you send year by year a quaestor with full powers of life and death to Syracuse and the other Greek cities of Sicily? The only reason that you could give would, of course, be that you imposed these terms upon them after subjugating them by force. Then accept the same reason from Antiochus in the case of Smyrna and Lampsacus and the cities of Ionia and Aeolis. They were conquered by his ancestors and made to pay tribute and taxes, and he claims the rights which have come down to him from ancient times. I should be glad, therefore, if you would answer him on these points, if, that is, you are prepared to discuss them fairly, and are not simply seeking a pretext for war.'”
——Livy (pagan Roman), History of Rome, Book 35, Chapter 16, Written c. 25 BC – 15 AD.

In 192 BC, Antiochus III captured more coastal cities, such as Pteleum and Demetrias, as well as the entire island of Euboea.

“He [Antiochus III] first touched at the island of Imbros and from there crossed the Aegean to Sciathus. After the ships which had lost their course during the voyage had rejoined him, he sailed on to Pteleum, the first point on the mainland. Here he was met by Eurylochus and the Magnetan leaders from Demetrias, and the sight of so many supporters put him in excellent spirits. The following day he entered the harbour of Demetrias and disembarked his force at a spot not far from the city. His total strength consisted of 10,000 infantry, 500 cavalry and six elephants, a force hardly sufficient for the occupation of Greece, even if there were no troops there, to say nothing of maintaining a war against Rome.”
——Livy (pagan Roman), History of Rome, Book 35, Chapter 43, Written c. 25 BC – 15 AD.

“The Romans offered a much stouter resistance, but when they found that they were blockaded by land and sea and that siege artillery was being brought up they were unable to hold out any longer. As the king [Antiochus III] was now in possession of the capital of Euboea, the other cities on the island did not dispute his dominion. He flattered himself that he had made a most successful commencement of the war, considering how large an island and how many serviceable cities had fallen into his hands.”
——Livy (pagan Roman), History of Rome, Book 35, Chapter 51, Written c. 25 BC – 15 AD.

“He [Antiochus III] assembled his forces very hastily, nor did even the news of his son’s death in Syria delay him at all. He sailed to Euboea with 10,000 men, who were all that he had in hand at the time. He took possession of the whole island, which surrendered to him through fear.”
——Appian (pagan Greek), Syrian Wars, Section 12, Written c. 150 AD.

“Antiochus [III], even though it was winter, hastened forward to fulfil the hopes of the Aetolians; and this is the reason why he did not bring a respectable force. With the troops he had, however, he took Chalcis and gained control of the rest of Euboea; and finding some Romans among the captives he released them all.”
——Cassius Dio (pagan Greco-Roman), Historia Romana, Book 19, Chapter 19, Written c. 220 AD.

Map of cities conquered by Antiochus III from 197-192 BC:

In 191 BC, the Romans defeated Antiochus III at the Battle of Thermopylae.

“Finding himself deserted on all sides by his own troops, who were hanging back in Asia, and by his allies, who were not doing what they undertook to do when they invited him, he [Antiochus III] withdrew into the pass of Thermopylae. This mountain range cuts Greece in two, just as Italy is intersected by the Apennines.”
——Livy (pagan Roman), History of Rome, Book 36, Chapter 15, Written c. 25 BC – 15 AD.

“The king had gained a considerable start, as he did not stop in his headlong ride till he reached Elatia. Here he [Antiochus III] collected what was left of his army out of the battle and the flight and retreated with a very small body of half-armed soldiers to Chalcis. The Roman cavalry did not succeed in overtaking the king himself at Elatia, but they cut off a large part of his army, who were unable to go any further through sheer fatigue, or else had lost their way in an unknown country, with none to guide them. Out of the whole army not a single man escaped beyond the 500 who formed the king’s bodyguard, an insignificant number even if we accept Polybius’ statement which I have mentioned above that the force the king brought with him out of Asia did not exceed 10,000 men.”
——Livy (pagan Roman), History of Rome, Book 36, Chapter 15, Written c. 25 BC – 15 AD.

Map of location of Battle of Thermopylae of 191 BC:

But in 190 BC, a Roman commander named Lucius Cornelius Scipio Asiaticus caused the reproach offered by Antiochus III to cease by defeating him at the Battle of Magnesia.

“They [Antiochus III’s forces] were not only trampled to death by the animals, but having lost all formation they stumbled like blind men over one another. There was a frightful carnage in the camp, almost more than in the battle. The first fugitives fled mostly in this direction and the camp guard, trusting to their support, fought all the more determinedly in front of their lines. The Romans, who expected to take the gates and the rampart, were held up here for some time, and when at last they did break through the defence they inflicted in their rage all the heavier slaughter. It is stated that 50,000 infantry were killed on that day and 3,000 of the cavalry; 1,500 were made prisoners and 15 elephants captured with their drivers. Many of the Romans were wounded, but there actually fell not more than 300 infantry, 24 cavalry and 25 of the army of Eumenes. After plundering the enemy’s camp the Romans returned to their own with a large amount of booty; the next day they despoiled the bodies of those killed and collected the prisoners. Delegates came from Thyatira and Magnesia ad Sipylum to make the surrender of their cities. Antiochus, accompanied in his flight from the field by a small number of his men, and joined by more on the road, arrived at Sardis about midnight with a fairly numerous body of troops.”
——Livy (pagan Roman), History of Rome, Book 37, Chapters 43-44, Written c. 25 BC – 15 AD.

“Antiochus [III] the Great, king of Asia, when after his defeat at the hands of Lucius Scipio he was compelled to recognise the Taurus as the limit of his realm, and had forfeited all that territory which is to-day our province of Asia, commonly asserted that he had been kindly treated by the Roman people, in that he had been released from a too extensive jurisdiction and his kingdom reduced to reasonable proportions.”
——Cicero (pagan Roman), Pro Rege Deiotaro, Chapter 13, Written 45 BC.

Yea, moreover, in the Treaty of Apamea of 188 BC, Scipio caused Antiochus III’s reproach to turn upon him by taking away many of his territories and forcing him to pay large sums of money to the Romans.

“Scipio said that victory had never made the Romans more exacting nor defeat less so. Therefore they would now give them the same answer as they had formerly received, when before the battle they came to the Hellespont. They [Antiochus III’s forces] must retire from Europe and from all Asia on this side Taurus. Antiochus must pay to the Romans for the expenses of the war 15,000 Euboean talents, 500 at once, 2,500 upon the peace being ratified by the People, and the remainder in 12 yearly instalments of 1,000 talents each. He must also pay to Eumenes the 400 talents he still owed him and the corn he had not yet delivered according to the terms of his agreement with his father Attalus. In addition he was to give up Hannibal the Carthaginian, Thoas the Aetolian, Mnasilochus the Acarnanian, and Philo and Eubulidas of Chalcis. As security Antiochus was to give at once the 20 hostages whose names were appended. Such was the decision which Scipio pronounced in the name of the whole Council.”
——Polybius (pagan Greek), The Histories, Book 21, Chapter 17, Written c. 150 BC.

“The terms in detail were as follows: ‘There shall be friendship between Antiochus [III] and the Romans for all time if he fulfills the conditions of the treaty. King Antiochus and his subjects shall not permit the passage through their territory of any enemy marching against the Romans and their allies or furnish such enemy with any supplies. The Romans and their allies engage to act likewise towards Antiochus and his subjects: Antiochus shall not make war on the inhabitants of the islands or of Europe. He shall evacuate all cities, lands, villages, and forts on this side of Taurus as far as the river Halys and all between the valley of Taurus and the mountain ridges that descend to Lycaonia. From all such places he is to carry away nothing except the arms borne by his soldiers, and if anything has been carried away, it is to be restored to the same city.'”
——Polybius (pagan Greek), The Histories, Book 21, Chapter 42, Written c. 150 BC.

“He [Antiochus III] shall surrender all the elephants now in Apamea and not keep any in future. He shall surrender his long ships with their gear and tackle and in future he shall not possess more than 10 decked ships of war, nor shall he have any ship rowed by more than 30 oars, nor a moneres to serve in any war in which he is the aggressor. His ships shall not sail beyond the Calycadnus and the Sarpedonian promontory unless conveying tribute, envoys or hostages. Antiochus shall not have permission to hire mercenaries from the lands under the rule of the Romans, or to receive fugitives.”
——Polybius (pagan Greek), The Histories, Book 21, Chapter 42, Written c. 150 BC.

“Antiochus [III] shall pay to the Romans 12,000 talents a year, the talent not to weigh less than 80 Roman pounds, and 540,000 modii of corn. He shall pay to King Eumenes 350 talents in the next 5 years, paying 70 talents a year at the same time that is fixed for his payments to the Romans and in lieu of the corn, as Antiochus estimated it — 127 talents and 1,208 drachmas, the sum Eumenes agreed to accept as a satisfactory payment to his treasury. Antiochus shall give 20 hostages, replacing them every 3 years, not below 18 years of age and not above 40. If any of the money he pays does not correspond to the above stipulations, he shall make it good in the following year. If any of the cities or peoples against which Antiochus is forbidden by this treaty to make war begin first to make war on him, he may make war on such, provided he does not exercise sovereignty over any of them or receive them into his alliance. All grievances of both parties are to be submitted to a lawful tribunal. If both parties desire to add any clauses to this treaty or to remove any by common decree, they are at liberty to do so.”
——Polybius (pagan Greek), The Histories, Book 21, Chapter 42, Written c. 150 BC.

Map of the diminished territory of Antiochus III (in red) under the Treaty of Apamea of 188 BC:

Fortresses of His Own Land

Dan. 11:19 And he shall turn his face toward the fortresses of his own land. But he shall stumble, and he shall fall, and he shall not be found.

FULFILLED: 187 BC

Death of Antiochus III

In 187 BC, Antiochus III turned his face toward the fortresses of his own land, including Babylon, Seleucia, and Elymais (Elam; in modern-day southern Iran).

“They presented to king Antiochus [III] a crown of 1,000 shekels of gold. That day, the governor of Babylon […] [… go]ld they presented to king Antiochus. That day, he went up to Esangil and prostrated himself. That day, he entered the akītu temple.”
——Cuneiform Tablet, Babylon Astronomical Diary, Hellenistic, Reverse Side, Lines 9-10, Written 187 BC.

“The king [Antiochus III] entered Babylon from Borsippa […] went up to Esangil. [He sacrificed] cattle and sheep to Bēl, Bēltiya, and the great gods […] In the afternoon that day, he went out from Babylon to Seleucia on the Tigris, the royal [city].”
——Cuneiform Tablet, Babylon Astronomical Diary, Hellenistic, Reverse Side, Lines 17-18, Written 187 BC.

“Consequently Antiochus [III] was vanquished and commanded to confine his rule to the other side of the Taurus range. And so he took refuge in Apamia and Susa [in Elymais/Elam] and advanced to the easternmost cities of his realm.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:17-19, Written c. 407 AD.

But in 187 BC, Antiochus III sinned (stumbled) by robbing a pagan temple in Elymais (Elam; in modern-day southern Iran), and he was attacked (fell) by the local people, and he died (was not found).

“In Syria, meanwhile, king Antiochus [III], being burdened, after he was conquered by the Romans, with a heavy tribute under his articles of peace, and being impelled by want of money or stimulated by avarice, brought up his army one night, and made an assault upon the temple of Jupiter in Elymais, hoping that he might more excusably commit sacrilege under plea of wanting money to pay his tribute. But the affair becoming known, he was killed by a rising of the people who dwelt about the temple.”
——Justin (pagan Roman), Epitome of the Philippic History of Pompeius Trogus, Book 32, Chapter 2, Written c. 200 AD.

“Antiochus [III], pressed for funds and hearing that the temple of Bel in Elymaïs had a large store of silver and gold, derived from the dedications, resolved to pillage it. He proceeded to Elymaïs and after accusing the inhabitants of initiating hostilities, pillaged the temple; but though he amassed much wealth he speedily received appropriate punishment from the gods.”
——Diodorus Siculus (pagan Greek), Bibliotheca Historica, Book 29, Chapter 15, Written c. 60 BC.

“As for Antiochus [III], his project of pillaging the sanctuary of Zeus at Elymaïs brought him to appropriate disaster, and he perished with all his host.”
——Diodorus Siculus (pagan Greek), Bibliotheca Historica, Book 28, Chapter 3, Written c. 60 BC.

“Now when Antiochus [III] the Great attempted to rob the temple of Belus, the neighbouring barbarians, all by themselves, attacked and slew him.”
——Strabo (pagan Greek), Geographica, Book 16, Chapter 1, Section 18, Written c. 5 AD.

“Year 125, Simanu [Month 3], It was heard in Babylon thus: ‘The king An[tiochus III] was killed in Elam on the 25th day.'”
——Cuneiform Tablet, Babylonian King List of the Hellenistic Period, BM 35603, Written c. 135 BC.

Sending a Money-Collector

Dan. 11:20 And shall stand up in his place one that shall cause a money-collector to pass through the glory of the kingdom. And within a few days he shall be broken, but not in anger, nor in battle.

FULFILLED: 178-175 BC

Seleucus IV Sending Heliodorus to Jerusalem

And in 178 BC, in Antiochus III’s place, Seleucus IV stood up and caused Heliodorus, a money-collector, to pass through Jerusalem (the glory of the kingdom).

“Now when the holy city [Jerusalem] was inhabited with all peace, and the laws were kept very well, because of the godliness of Onias the high priest, and his hatred of wickedness, It came to pass that even the kings themselves did honour the place, and magnify the temple with their best gifts; Insomuch that Seleucus [IV] of Asia of his own revenues bare all the costs belonging to the service of the sacrifices. But one Simon of the tribe of Benjamin, who was made governor of the Temple, fell out with the high priest about disorder in the city. And when he could not overcome Onias, he went to Apollonius the son of Thraseas, who then was governor of Celosyria and Phenice, And told him that the treasury in Jerusalem was full of infinite sums of money, so that the multitude of their riches, which did not pertain to the account of the sacrifices, was innumerable, and that it was possible to bring all into the king’s hand. Now when Apollonius came to the king [Seleucus IV], and had shewed him of the money whereof he was told, the king chose out Heliodorus his treasurer, and sent him with a commandment to bring him the foresaid money. So forthwith Heliodorus took his journey; under a colour of visiting the cities of Celosyria and Phenice, but indeed to fulfil the king’s purpose. And when he was come to Jerusalem, and had been courteously received of the high priest of the city, he told him what intelligence was given of the money, and declared wherefore he came, and asked if these things were so indeed. Then the high priest told him [Heliodorus] that there was such money laid up for the relief of widows and fatherless children: And that some of it belonged to Hircanus son of Tobias, a man of great dignity, and not as that wicked Simon had misinformed: the sum whereof in all was 400 talents of silver, and 200 of gold: And that it was altogether impossible that such wrongs should be done unto them, that had committed it to the holiness of the place, and to the majesty and inviolable sanctity of the Temple, honoured over all the world. But Heliodorus, because of the king’s commandment given him, said, That in any wise it must be brought into the king’s treasury. So at the day which he appointed he entered in to order this matter: wherefore there was no small agony throughout the whole city.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 3, Verses 1-14, Written c. 100 BC.

“They [the Jews] then called upon the Almighty Lrd to keep the things committed of trust safe and sure for those that had committed them. Nevertheless Heliodorus executed that which was decreed. Now as he was there present himself with his guard about the treasury, the Lrd of spirits, and the Prince of all power, caused a great apparition, so that all that presumed to come in with him were astonished at the power of Gd, and fainted, and were sore afraid. For there appeared unto them an horse with a terrible rider upon him, and adorned with a very fair covering, and he ran fiercely, and smote at Heliodorus with his forefeet, and it seemed that he that sat upon the horse had complete harness of gold. Moreover two other young men appeared before him, notable in strength, excellent in beauty, and comely in apparel, who stood by him on either side; and scourged him continually, and gave him many sore stripes. And Heliodorus fell suddenly unto the ground, and was compassed with great darkness: but they that were with him took him up, and put him into a litter. Thus him, that lately came with a great train and with all his guard into the said treasury, they carried out, being unable to help himself with his weapons: and manifestly they acknowledged the power of Gd. For he by the hand of Gd was cast down, and lay speechless without all hope of life. But they praised the Lrd, that had miraculously honoured his own place: for the Temple; which a little afore was full of fear and trouble, when the Almighty Lrd appeared, was filled with joy and gladness. Then straightways certain of Heliodorus’ friends prayed Onias, that he would call upon the most High to grant him his life, who lay ready to give up the ghost. So the high priest [Onias], suspecting lest the king [Seleucus IV] should misconceive that some treachery had been done to Heliodorus by the Jews, offered a sacrifice for the health of the man [Heliodorus]. Now as the high priest was making an atonement, the same young men in the same clothing appeared and stood beside Heliodorus, saying, Give Onias the high priest great thanks, insomuch as for his sake the Lrd hath granted thee life: And seeing that thou hast been scourged from heaven, declare unto all men the mighty power of Gd. And when they had spoken these words, they appeared no more. So Heliodorus, after he had offered sacrifice unto the Lrd, and made great vows unto him that had saved his life, and saluted Onias, returned with his host to the king. Then he testified to all men the works of the great Gd, which he had seen with his eyes. And when the king [Seleucus IV] asked Heliodorus who might be a fit man to be sent yet once again to Jerusalem, he said, If thou hast any enemy or traitor, send him thither, and thou shalt receive him well scourged, if he escape with his life: for in that place, no doubt; there is an especial power of Gd. For he that dwelleth in heaven hath his eye on that place, and defendeth it; and he beateth and destroyeth them that come to hurt it. And the things concerning Heliodorus, and the keeping of the treasury, fell out on this sort.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 3, Verses 22-40, Written c. 100 BC.

“For had they not been formerly wrapped in many sins, this man, as soon as he had come, had forthwith been scourged, and put back from his presumption, as Heliodorus was, whom Seleucus [IV] the king sent to view the treasury.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 5, Verse 18, Written c. 100 BC.

And within a few years (days) in 175 BC, Seleucus IV was killed (broken), but not in anger, nor in battle.

“Afterward, on the death of Antiochus [III] the Great, his son Seleucus [IV] succeeded him. He gave his son Demetrius as a hostage in place of his brother Antiochus [IV]. When the latter arrived at Athens on his way home, Seleucus [IV] was assassinated as the result of a conspiracy of a certain Heliodorus, one of the court officers.”
——Appian (pagan Greek), Syrian Wars, Section 45, Written c. 150 AD.

“But after the death of Seleucus [IV], when Antiochus [IV], called Epiphanes, took the kingdom, Jason the brother of Onias laboured underhand to be high priest.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 4, Verse 7, Written c. 100 BC.

“And he ruled over those parts for 7 years, even all the time that Seleucus [IV] was king of Syria. But when he was dead, his brother Antiochus [IV], who was called Epiphanes, took the kingdom.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 4, Section 11, Written c. 93 AD.

“The reference is to the Seleucus [IV] surnamed Philopator, the son of Antiochus [III] the Great, who during his reign performed no deeds worthy of Syria or of his father, but he perished ingloriously without fighting a single battle.”
——Jerome (Roman Christian), Commentary on Daniel, Verse 11:20, Written c. 407 AD.

Contemptible Person

Dan. 11:21 And in his place shall stand up a contemptible person, to whom they had not given the honor of the kingdom: but he shall come in their security, and shall obtain the kingdom by smooth methods.

FULFILLED: 175 BC

Rise of Antiochus IV

In 175 BC, in Seleucus IV’s place, Antiochus IV (contemptible person) stood up, to whom they had not given the honor of the Seleucid Kingdom. But Antiochus IV came in their security and obtained the Seleucid Kingdom by smooth methods.

Antiochus IV had not been given the honor to be king of the Seleucid Kingdom either by:
1) Antiochus III, his father;
2) Seleucus IV, his brother;
3) Heliodorus, the regent of Seleucus IV;
4) The Syrian people who favored Ptolemy VI in Egypt.

At the time of Seleucus IV’s death, the rightful heir was his son named Demetrius, who was a hostage at Rome. However, after the assassination of Seleucus IV, Heliodorus sought to possess himself of the government.

“Afterward, on the death of Antiochus [III] the Great, his son Seleucus [IV] succeeded him. He gave his son Demetrius as a hostage in place of his brother Antiochus [IV]. When the latter [Antiochus IV] arrived at Athens on his way home, Seleucus [IV] was assassinated as the result of a conspiracy of a certain Heliodorus, one of the court officers. When Heliodorus sought to possess himself of the government he was driven out by Eumenes [II] and Attalus [II], who installed Antiochus [IV] therein in order to secure his good-will.”
——Appian (pagan Greek), Syrian Wars, Section 45, Written c. 150 AD.

“Our opponents say that the one who was to ‘stand up in the place of’ Seleucus [IV] was his brother, Antiochus [IV] Epiphanes. The party in Syria who favored Ptolemy [IV], they would not at first grant him the kingly honor, but he later secured the rule of Syria by a pretense of clemency.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:21-24, Written c. 407 AD.

“The eldest son [of Seleucus IV], Demetrios, who, if the line of succession had been followed, would have become king, was at the time of his father’s death in exile in Rome, serving as a hostage to control Seleukos [IV] in some way; the new king Antiochos was Demetrios’ younger brother, aged about four or five years at his proclamation.”
——John D. Grainger (British historian), The Syrian Wars, Page 285, Written 2010.

Ancient pagan authors say that Antiochus IV was a contemptible person.

“Antiochus [IV], the son who had been provided by Antiochus [III] as a captive to the Romans, was dispatched to the realm of Syria at the demise of his brother Seleucus [IV], to whom his father had bestowed the kingdom. He proved to be a very bad king, except for religion, because he constructed many magnificent temples in the territories of his allies, like that of the Olympian Jupiter in Athens and the Capitoline Jupiter in Antioch.”
——Livy (pagan Roman), Periochae, Book 41, Written c. 25 BC – 15 AD.

“Antiochus [IV] possessed a few commendable qualities, mingled with many bad ones. He had an unpredictable disposition, and was extremely frivolous. He used to participate in revelries at feasts, and danced naked to the music; he bathed in public spaces, and went to the baths anointed with myrrh or soaked with fragrances. He led a parade on an Asturian pony, and at Hierapolis he pretended to marry [pagan goddess] Diana. While the others prepared a feast, he removed the vessels from the temple, and after dining off the tables he took away the vessels as a dowry, except for one ring, which was the only item he left of all the offerings to the goddess.”
——Granius Licinianus (pagan Roman), History of Rome, Book 28, Written c. 150 AD.

Antiochus IV came in their security, and he obtained the Seleucid Kingdom by smooth methods by befriending the foreign king Eumenes II of Pergamon (in modern-day western Turkey), who exerted himself to make Antiochus IV king of the Seleucid Kingdom.

“Afterward, on the death of Antiochus [III] the Great, his son Seleucus [IV] succeeded him. He gave his son Demetrius as a hostage in place of his brother Antiochus [IV]. When the latter [Antiochus IV] arrived at Athens on his way home, Seleucus [IV] was assassinated as the result of a conspiracy of a certain Heliodorus, one of the court officers. When Heliodorus sought to possess himself of the government he was driven out by Eumenes [II] and Attalus [II], who installed Antiochus [IV] therein in order to secure his good-will; for, by reason of certain bickerings, they had already grown suspicious of the Romans. Thus Antiochus [IV], the son of Antiochus [III] the Great, ascended the throne of Syria. He was called Epiphanes, ‘the Illustrious,’ by the Syrians, because when the government was seized by usurpers he showed himself to be their true sovereign. By cementing the friendship and alliance of Eumenes he governed Syria and the neighboring nations with a firm hand.”
——Appian (pagan Greek), Syrian Wars, Section 45, Written c. 150 AD.

“Antiochus [IV], who was residing at Athens, became king after the death of his brother [Seleucus IV]. He later contemplated waging war against the Romans, but he is reported to have been dissuaded by the death of Perseus.”
——Granius Licinianus (pagan Roman), History of Rome, Book 28, Written c. 150 AD.

“When Seleucus [IV] had passed away and circumstances invited it, observing that they provided an opportunity for laying a store of gratitude and benefaction, and having arranged all the other incidentals, and deploying themselves, accompanying him [Antiochus IV] up to the borders of his own kingdom and having supported him with money and having supplied forces and having adorned him with a diadem along with the other accoutrements, as was appropriate, and having offered sacrifice and having made assurances of good faith towards each other with every good will and affection, in a remarkable way they joined in restoring king Antiochus [IV] to his ancestral rule.”
——Marble Stele, Temple of Athena Nikephoros in Pergamon, IG II³ 1 1323, Written c. 175 BC.

“[I]t seems good to the Council to praise [Pergamon] king Eumenes [II] son of king Attalus and of queen Apollonis and to crown him with a gold crown as a prize for excellence in accordance with the law for the excellence and good will and nobility, which he displayed to all mankind, having exerted himself on behalf of king Antiochus [IV] and having restored him to the rule of his ancestors; and on the same basis to crown Attalus [II], because he acted together with his brother Eumenes in everything without hesitation and with love of danger; and to praise also their brothers, Philetaerus and Athenaeus, and crown each of them with a gold crown for the good will and love of honour which they displayed at the return of king Antiochus [IV].”
——Marble Stele, Temple of Athena Nikephoros in Pergamon, IG II³ 1 1323, Written c. 175 BC.

“Our opponents say that the one who was to ‘stand up in the place of’ Seleucus [IV] was his brother, Antiochus [IV] Epiphanes. The party in Syria who favored Ptolemy, they would not at first grant him the kingly honor, but he later secured the rule of Syria by a pretense of clemency.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:21-24, Written c. 407 AD.

Forces Swept Away

Dan. 11:22 And forces shall be utterly swept away from before him, and they shall be broken, and also the prince of the covenant.

FULFILLED: 175-171 BC

Defeat of Heliodorus and Onias III

In 175 BC, the forces of Heliodorus, regent of the Seleucid Kingdom, were utterly swept away from before Antiochus IV, and they were broken, and also Onias III, the Jewish high priest (prince of the covenant).

Heliodorus was driven out by Eumenes II and Attalus II, who installed Antiochus IV as Seleucid King.

“When Heliodorus sought to possess himself of the government he was driven out by Eumenes [II] and Attalus [II], who installed Antiochus [IV] therein in order to secure his good-will.”
——Appian (pagan Greek), Syrian Wars, Section 45, Written c. 150 AD.

In 174 BC, the Jewish high priest Onias III was removed from his position by Jason, who promised to give large sums of money to Antiochus IV.

“But after the death of Seleucus [Sep 175 BC], when Antiochus [IV], called Epiphanes, took the kingdom, Jason the brother of Onias [III] labored underhand to be high priest, promising unto the king by intercession 360 talents of silver, and of another revenue 80 talents: Beside this, he promised to assign 150 more, if he might have license to set him up a place for exercise, and for the training up of youth in the fashions of the heathen, and to write them of Jerusalem by the name of Antiochians. Which when the king [Antiochus] had granted, and he had gotten into his hand the rule he forthwith brought his own nation to Greekish fashion.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 4, Verses 7-10, Written c. 100 BC.

In 171 BC, Onias III was killed by Menelaus and Andronicus, who were both appointees of Antiochus IV.

“Then the king [Antiochus IV] came in all haste to appease matters, leaving Andronicus, a man in authority, for his deputy. Now Menelaus, supposing that he had gotten a convenient time, stole certain vessels of gold out of the Temple, and gave some of them to Andronicus, and some he sold into Tyrus and the cities round about. Which when Onias [III] knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia. Wherefore Menelaus, taking Andronicus aside, urged him to get Onias into his hands; who being persuaded thereunto, and coming to Onias in deceit, gave him his right hand with oaths; and though he were suspected by him, yet he persuaded him to come forth of the sanctuary: whom forthwith he shut up without regard of justice. For the which cause not only the Jews, but many also of other nations, took great indignation, and were much grieved for the unjust murder of the man.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 4, Verses 31-35, Written c. 100 BC.

Acting Treacherously

Dan. 11:23 And after an alliance made with him, he shall act treacherously. And he shall rise up, and he shall become strong with a small people.

FULFILLED: 173-166 BC

Antiochus IV Breaking Terms of Alliance

Around 173 BC, after an alliance made with him by the Romans, Antiochus IV acted treacherously against the alliance. And he rose up in military strength, and he became militarily strong with a small people.

In 173 BC, the Romans renewed with Antiochus IV the alliance that had been made between them and his father Antiochus III.

“Envoys from Antiochus [IV] arrived about the same date. Their leader, Apollonius, when introduced to the [Roman] Senate, alleged many valid reasons why the king [Antiochus IV] was paying his tribute after the appointed day. He had, however, brought the whole amount, so that no favor need be shown to the king beyond excusing the delay. He had, in addition, brought a present of golden vases weighing 500 pounds. The king [Antiochus IV] asked that the friendship and alliance which had been formed with his father might be renewed with him, and that the people of Rome would look to him for all that a friendly monarch could supply; he would never be lacking in any service he could render them. During his stay in Rome, he reminded the House, it was due to the kindness of the Senate and the friendliness of the younger men that he was treated as a prince more than as a hostage. The deputation received a gracious reply and the City praetor, A. Atilius, was ordered to renew the alliance with Antiochus [IV] which had existed with his father. The tribute was given into the charge of the City quaestors, and the golden vases were handed to the censors with instructions to deposit them in whatever temples they thought fit. The leader of the deputation received a present of 100,000 ases, and free quarters and hospitality were decreed to him as long as he remained in Italy. The commissioners who had been in Syria had reported that he held the highest place of honour with the king and was a devoted friend to Rome.”
——Livy (pagan Roman), History of Rome, Book 42, Chapter 6, Written c. 25 BC – 15 AD.

Among other restrictions, the terms of the alliance forbade Antiochus IV from having any:
1) Elephants;
2) Ships rowed by more than 30 oars;
3) Mercenaries from lands under the rule of the Romans.

“He [Antiochus III] shall surrender all the elephants now in Apamea and not keep any in future. He shall surrender his long ships with their gear and tackle and in future he shall not possess more than 10 decked ships of war, nor shall he have any ship rowed by more than 30 oars, nor a moneres to serve in any war in which he is the aggressor. His ships shall not sail beyond the Calycadnus and the Sarpedonian promontory unless conveying tribute, envoys or hostages. Antiochus [IV] shall not have permission to hire mercenaries from the lands under the rule of the Romans, or to receive fugitives.”
——Polybius (pagan Greek), The Histories, Book 21, Chapter 42, Written c. 150 BC.

However, Antiochus IV broke the terms of the alliance, and he rose up and became militarily strong with a small people.

Around 173 BC, Antiochus IV built triremes (warships), which typically had 170 oars.

“Now when the quinquennial games were held in Tyre and the king [Antiochus IV] was present, the impious Jason sent envoys, as though they were Antiochians from Jerusalem, carrying 300 silver drachmas for the sacrifice to Hercules. Those who carried the money considered it inappropriate to use it for a sacrifice, and they decided to spend it on something else. These things then fell out in this way: through the one who sent it, the money was meant for the sacrifice to Hercules, but on account of those who carried it, it was used for the construction of triremes [warships]. Now when Apollonius, the son of Menestheus, was sent to Egypt for the enthronement of King Ptolemy [IV] Philometor, Antiochus [IV], having perceived that he [Ptolemy VI] was not inclined to his interests, took precautions for his own safety; hence, he came to Joppa and proceeded to Jerusalem. He was received splendidly by Jason and the city, entering with torchlight and shouts of joy. Thus he was welcomed, and then he marched [with his army] to Phoenicia.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 4, Verses 18-22, Written c. 100 BC.

By 170 BC, Antiochus IV had acquired elephants and a great navy, and the strength of his armies and resources was second to none.

“Now when the kingdom was established before Antiochus [IV], he thought to reign over Egypt that he might have the dominion of two realms. Wherefore he [Antiochus IV] entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy, And made war against Ptolemy [VI] king of Egypt: but Ptolemy was afraid of him, and fled; and many were wounded to death. Thus they got the strong cities in the land of Egypt and he took the spoils thereof.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 16-19, Written c. 100 BC.

“Small wonder, then, if, through the efforts of such men, such great spectacles were set up in so brief a space of time, nor yet that one who was a eunuch and had only recently laid aside comb and scentpots should exchange the service of Aphrodite for the contests of Ares, or that he who was born a slave in Coele Syria, and from whose hands the abacus had just fallen, should have dared to take upon his shoulders the war for Syria, notwithstanding that Antiochus [IV] was second to none in the strength of his armies and his resources in general.”
——Diodorus Siculus (pagan Greek), Bibliotheca Historica, Book 30, Chapter 15, Written c. 60 BC.

By 166 BC, Antiochus IV had over 40 elephants and had 20,000 soldiers from Macedon, which in 166 BC was a land under the rule of the Romans.

“This same king [Antiochus IV] when he heard of the games celebrated in Macedonia by Aemilius Paullus the Roman general, ambitious of surpassing Paullus in magnificence sent out embassies and sacred missions to the towns to announce the games he was about to give at Daphne [near Antioch], so that people in Greece were very eager to visit Antioch then. The festival opened with a procession composed as follows: It was headed by 5,000 men in the prime of life armed after the Roman fashion and wearing breastplates of chain-armour. Next came 5,000 Mysians, and immediately behind them 3,000 Cilicians armed in the manner of light infantry, wearing gold crowns. Next came 3,000 Thracians and 5,000 Gauls. They were followed by 20,000 Macedonians of whom 10,000 bore golden shields, 5,000 brazen shields and the rest silver shields. Next marched 250 pairs of gladiators, and behind them 1,000 horsemen from Nisa and 3,000 from Antioch itself, most of whom had crowns and trappings of gold and the rest trappings of silver. Next to these came the so‑called ‘companion cavalry,’ numbering about 1,000, all with gold trappings, and next the regiment of ‘royal friends’ of equal number and similarly accoutered; next 1,000 picked horse followed by the so‑called ‘agema,’ supposed to be the crack cavalry corps, numbering about 1,000. Last of all marched the ‘cataphract’ or mailed horse, the horses and men being armed in complete mail, as the name indicated. All the above wore purple surcoats in many cases embroidered with gold and heraldic designs. Next came 100 chariots drawn by 6 horses and 40 drawn by 4 horses, and then a chariot drawn by 4 elephants and another drawn by a pair, and finally 36 elephants in single file with their housings.”
——Polybius (pagan Greek), The Histories, Book 30, Chapter 25, Written c. 150 BC.

Antiochus IV also acted treacherously against his alliance with the Romans because he was misleading the Romans to think he was not intending to go to war with and conquer Egypt.

“Antiochus [IV] was threatening Egypt, and in his contempt for the boy-king and his unenterprising guardians he [Antiochus IV] thought that, by raising the question of Coele-Syria, he would have a good pretext for war, and be able to prosecute it without hindrance while the Romans were occupied with the Macedonian war. He had, however, made all sorts of promises to the [Roman] Senate in view of the war both by his own legations to Rome and personally to the envoys whom the Senate had sent to him.”
——Livy (pagan Roman), History of Rome, Book 42, Chapter 29, Written c. 25 BC – 15 AD.

“Antiochus [IV] at first put up a fine front, asserting that no thought of taking the throne of Egypt lay behind his extensive military preparations, and that his only motive was to assist the elder Ptolemy [IV] in securing the position that was his by right of inheritance. This was by no means true; on the contrary, he conceived that by presiding over a dispute between the youths and so making an investment in goodwill he should conquer Egypt without a blow. But when Fortune put his professions to the test and deprived him of the pretext he had alleged, he stood revealed as one of the many princes who count no point of honour more important than gain.”
——Diodorus Siculus (pagan Greek), Bibliotheca Historica, Book 29, Chapter 15, Written c. 60 BC.

Scattering Gifts

Dan. 11:24 In time of security shall he come even upon the fatnesses of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them booty, and spoil, and goods: yea, he shall plan his plans against the strongholds, even for a time.

FULFILLED: 173-166 BC

Antiochus IV Giving Generously to the People

In time of security from around 173 BC, Antiochus IV did what none of his fathers or fathers’ fathers did: he went to the rich parts (fatnesses) of the province of Seleucia — such as Antioch and Daphne — and scattered among the people booty, spoil, and goods, such as:
1) Money;
2) Unexpected presents;
3) Expensive ointments;
4) Costly foods.

“His conduct too was very similar as regards the presents he made. To some people he used to give gazelles’ knucklebones, to others dates, and to others money. Occasionally he used to address people he had never seen before when he met them, and make them the most unexpected kind of presents. But in the sacrifices he furnished to cities and in the honors he paid to the gods he far surpassed all his predecessors, as we can tell from the temple of Olympian Zeus at Athens and the statues round the altar at Delos. He also used to bathe in the public baths, when they were full of common people, having jars of the most precious ointments brought in for him; and on one occasion when some one said to him, ‘How lucky you are, you kings, to use such scents and smell so sweet!’ he answered nothing at the time, but next day, when the man was having his bath, he came in after him and had a huge jar of most precious ointment called stacte poured over his head, so that all the bathers jumped up and rolled themselves in it, and by slipping in it created great amusement, as did the king himself.”
——Polybius (pagan Greek), The Histories, Book 26, Chapter 1, Written c. 150 BC.

“This same king [Antiochus IV] when he heard of the games celebrated in Macedonia by Aemilius Paullus the Roman general, ambitious of surpassing Paullus in magnificence sent out embassies and sacred missions to the towns to announce the games he was about to give at Daphne [near Antioch], so that people in Greece were very eager to visit Antioch then.”
——Polybius (pagan Greek), The Histories, Book 30, Chapter 25, Written c. 150 BC.

“When the games, gladiatorial shows, and beast-fights, which lasted for the 30 days devoted to spectacles, were over, for the first 5 succeeding days every one who chose anointed himself in the gymnasium with saffron ointment out of gold jars: of those there were 15, and there were the same number of jars with ointment of cinnamon and spikenard. On the succeeding days ointments of fenugreek, marjoram, and orris were brought in, all of exquisite perfume. For banqueting there were sometimes 1,000 tables laid and sometimes 1,500, all furnished with most costly foods. All the arrangements were made by the king [Antiochus IV] in person. He rode on a sorry pony along the procession, ordering it to advance or halt as the case might be. At banquets, again, he stood himself in the entrance and led in some of the guests, and ushered others to their seats, himself leading in also the attendants who carried the dishes. Then he would walk round the room, occasionally sitting down and occasionally reclining, and then, putting down as the case might be the cup or the morsel he was holding, he would jump up and change his place, going all round the banquet, accepting toasts standing from this man or that and making fun of the musical performance. Finally when the carouse had been going on for long and many of the guests had already left, the king, entirely wrapped up, was carried in by the mimes and deposited on the ground as if he were one of themselves. The band was now summoned, and he, jumping up, would dance and act with the burlesque players, so that all the guests were abashed and left the feast. All the above display and outlay was provided for by the robberies he had committed in Egypt when he treacherously attacked King [Ptolemy VI] Philometor while yet a child, and partly by contributions from his friends. He had also sacrilegiously despoiled most of the temples.”
——Polybius (pagan Greek), The Histories, Book 30, Chapter 26, Written c. 150 BC.

“He [Antiochus IV] made himself and others ridiculous by his misplaced liberality. To some who were of high rank and set great value upon themselves he used to give childish presents of cakes and toys; others who expected nothing he enriched. Some people thought that he was at a loss to know what he meant by his actions; some said he was only playing the fool; some declared that he was undoubtedly mad. In two matters of great importance and redounding to his honour he showed a truly kingly spirit: his great generosity to cities and his care for divine worship. He promised to build a wall round Megalopolis and gave the greater part of the money for it. At Tegea he began the construction of a magnificent marble theatre. At Cyzicus he furnished vessels of gold for one table in the Prytaneum, the central hall of the city, where those to whom the privilege has been granted dine at the public cost. In the case of the Rhodians he did not make them any single gift of surpassing value, but he gave them all sorts of things to suit their various requirements. The splendid great generosity which he showed towards the gods is attested by the temple of Jupiter Olympius at Athens, the only one in the world which has been begun on a scale proportionate to the greatness of the deity. Delos he adorned with splendid altars and a great array of statues. At Antioch he projected a magnificent temple to Jupiter Capitolinus, of which not only the ceiling was to be overlaid with gold, but the whole of the walls were to be covered with gold leaf.”
——Livy (pagan Roman), History of Rome, Book 41, Chapter 20, Written c. 25 BC – 15 AD.

“And Antiochus [IV] the king, who was surnamed Epiphanes, was also a great drinker, the one, I mean, who had been a hostage among the Romans, whom Ptolemy Euergetes mentions in the third book of his Commentaries, and also in the fifth; saying that he turned to Indian revellings and drunkenness, and spent a vast quantity of money in those practices; and for the rest of the money which he had at hand, he spent a part of it in his daily revels, and the rest he would scatter about, standing in the public streets, and saying, ‘Let whoever chance gives it to, take it,’ and then, throwing the money about, he would depart.”
——Athenaeus (pagan Greek), Deipnosophistae, Book 10, Chapter 52, Written c. 230 AD.

Antiochus IV generously gave abundantly more than his fathers and his fathers’ fathers.

“Now when king Antiochus [IV] heard these things, he was full of indignation: wherefore he sent and gathered together all the forces of his realm, even a very strong army. He opened also his treasure, and gave his soldiers pay for a year, commanding them to be ready whensoever he should need them. Nevertheless, when he saw that the money of his treasures failed and that the tributes in the country were small, because of the dissension and plague, which he had brought upon the land in taking away the laws which had been of old time; He feared that he should not be able to bear the charges any longer, nor to have such gifts to give so liberally as he did before: for he had abounded above the kings that were before him. Wherefore, being greatly perplexed in his mind, he determined to go into Persia, there to take the tributes of the countries, and to gather much money.”
——First Book of Maccabees (Jewish apocrypha), Chapter 3, Verses 27-31, Written c. 100 BC.

Antiochus IV planned his plans against the strongholds of Egypt to conquer them.

“Now when the kingdom was established before Antiochus [IV], he thought to reign over Egypt that he might have the dominion of two realms.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verse 16, Written c. 100 BC.

“Antiochus [IV] was threatening Egypt, and in his contempt for the boy-king and his unenterprising guardians he [Antiochus IV] thought that, by raising the question of Coele-Syria, he would have a good pretext for war, and be able to prosecute it without hindrance while the Romans were occupied with the Macedonian war.”
——Livy (pagan Roman), History of Rome, Book 42, Chapter 29, Written c. 25 BC – 15 AD.

“Antiochus [IV] at first put up a fine front, asserting that no thought of taking the throne of Egypt lay behind his extensive military preparations, and that his only motive was to assist the elder Ptolemy [IV] in securing the position that was his by right of inheritance. This was by no means true; on the contrary, he conceived that by presiding over a dispute between the youths and so making an investment in goodwill he should conquer Egypt without a blow.”
——Diodorus Siculus (pagan Greek), Bibliotheca Historica, Book 29, Chapter 15, Written c. 60 BC.

Stirring Up His Power

Dan. 11:25-26 And he shall stir up his power and his heart against the king of the south with a great army; and the king of the south shall war in battle with an exceeding great and mighty army; but he shall not stand; for they shall plan plans against him. Yea, they that eat of his royal food shall destroy him. And his army shall be swept away, and many shall fall down slain.

FULFILLED: 170-169 BC

Antiochus IV Launching Sixth Syrian War

In 170 BC, Antiochus IV stirred up his power and his heart against Ptolemy VI (king of south) with a great army; and Ptolemy VI (king of south) warred in battle with an exceeding great and mighty army; but Ptolemy VI was defeated (did not stand); for Ptolemy’s ministers — Eulaeus and Lenaeus who ate of his royal food — planned plans against Ptolemy VI and destroyed him. And his army was swept away, and many fell down slain.

“Now when the kingdom was established before Antiochus [IV], he thought to reign over Egypt that he might have the dominion of two realms. Wherefore he [Antiochus IV] entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy, And made war against Ptolemy [VI] king of Egypt: but Ptolemy was afraid of him, and fled; and many were wounded to death. Thus they got the strong cities in the land of Egypt and he took the spoils thereof.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 16-19, Written c. 100 BC.

“Eulaeus the eunuch persuaded Ptolemy [VI] to take all his money with him, abandon his kingdom to the enemy, and retire to Samothrace. Who, reflecting on this, would not acknowledge that evil company does the greatest possible harm to men? For a prince, standing in no immediate danger and so far removed from his enemies, not to take any steps to fulfil his duty, especially as he commanded such great resources, and ruled over so great a country and so vast a population, but to yield up at once without a single effort such a splendid and prosperous kingdom, can only be described as the act of one whose mind is effeminate and utterly corrupted. Had Ptolemy been such a man by nature, we should have put the blame on nature and not accused anyone but himself. But since by his subsequent actions, Nature defended herself by showing Ptolemy to have been a man who was fairly steadfast and brave when in danger, it is evident that we should attribute to the eunuch and association with him his cowardice on this occasion and his haste to retire to Samothrace.”
——Polybius (pagan Greek), The Histories, Book 28, Chapter 21, Written c. 150 BC.

“At the time when Antiochus [IV] occupied Egypt, those of the envoys from Greece who were sent to make peace joined him. Giving them a kind reception he entertained them splendidly on the first occasion of his meeting them, and on the second granted them an audience, and bade them tell him what their instructions were. The first to speak were the envoys from Achaea, the next was Demaratus from Athens, and after him Eudemus of Miletus. As they all spoke in allusion to the same circumstances and on the same subject, the particulars of all the speeches were very similar. They all ascribed the fault for what had happened to Eulaeus, and, pleading Ptolemy’s kinship with the king and his youth, attempted to appease the wrath of Antiochus [IV].”
——Polybius (pagan Greek), The Histories, Book 28, Chapter 20, Written c. 150 BC.

“The ministers of the young Ptolemy [VI], Eulaeus the eunuch and the Syrian Lenaeus, resorted to every possible means and device, and piled up gold, silver, and all other kinds of wealth in the royal treasury. Small wonder, then, if, through the efforts of such men, such great spectacles were set up in so brief a space of time, nor yet that one who was a eunuch [Eulaeus] and had only recently laid aside comb and scentpots should exchange the service of Aphrodite for the contests of Ares, or that he who was born a slave [Lenaeus] in Coele Syria, and from whose hands the abacus had just fallen, should have dared to take upon his shoulders the war for Syria, notwithstanding that Antiochus [IV] was second to none in the strength of his armies and his resources in general. What is more, the men who undertook these great tasks were completely without experience of warfare and battles, and they lacked even a single competent adviser or capable commander. They themselves, as might be expected, soon met with the punishment that their folly deserved, and they brought the kingdom to utter ruin as far as it was in their power to do so.”
——Diodorus Siculus (pagan Greek), Bibliotheca Historica, Book 30, Chapter 15, Written c. 60 BC.

“The regents of Ptolemy [VI], having summoned the populace to an assembly, promised to bring the war to a speedy end. In this at least they were not in error, since they swiftly succeeded in putting an end both to the war and to themselves. Because of their inexperience, however, they entertained such high hopes of gaining not only Syria but even the whole realm of Antiochus [IV], that they took with them the greater part of the treasures they had amassed, including the goldware from the sideboard. They also packed up and took along from the palace a number of couches, mostly with silver feet, but a few actually with feet of gold, as well as a large quantity of clothes, women’s jewelry, and precious stones. These things, they declared, they were taking along for those who would then promptly surrender cities or fortresses to them. The outcome, however, was very different, and the treasures they carried off were a ready means to their own destruction. In keeping with our policy we could not pass over without comment the ignoble flight of Ptolemy. That he, though standing in no immediate danger and though separated by such a distance from his enemies, should at once and virtually without a struggle abandon his claim to a great and opulent throne, can only, it would seem, be regarded as indicating a thoroughly effeminate spirit. Now had Ptolemy been a man endowed by Nature with such a spirit, we might perhaps have found fault with her. But since Nature finds a sufficient rebuttal to the charge in his subsequent actions and has demonstrated that the king was second to none whether in firmness to resist or in energy to act, we are forced to assign the responsibility for his ignoble cowardice on this occasion to the eunuch and to Ptolemy’s close association with him. For he, by rearing the lad from boyhood amid luxury and womanish pursuits, had been undermining his character.”
——Diodorus Siculus (pagan Greek), Bibliotheca Historica, Book 30, Chapters 16-17, Written c. 60 BC.

“Porphyry interprets this as applying to Antiochus [IV], who set forth with a great army on a campaign against his sister’s son [Ptolemy VI]. But the king of the South, that is the generals of Ptolemy [VI], were also roused to war with many and very powerful auxiliary forces, but they could not stand against the fraudulent schemes of Antiochus.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:25-26, Written c. 407 AD.

Speaking a Lie at One Table

Dan. 11:27 And as for both these kings, their hearts shall be for mischief, and they shall speak a lie at one table. But it shall not prosper; for yet the end shall be at the time appointed.

FULFILLED: 170-169 BC

And as for Antiochus IV and Ptolemy VI, their hearts were for mischief, and they spoke a lie at one table that they were at peace with each other. But it did not prosper; for yet the end shall be at the time appointed.

In 170 BC, Antiochus IV and Ptolemy VI spoke the lie to one another that they were at peace with each other when in fact:
1) Antiochus IV was actually planning to return to attack Egypt to try to conquer it;
2) Ptolemy VI was actually planning to join sides with his brother Ptolemy VIII.

“Of Oxyrhynchus. Philosopher; the son of Sarapion; he was nicknamed Lembus. He lived under Ptolemy VI, who made the treaty with Antiochus [IV]. He wrote philosophical and other works.”
——Suda, Greek Christian Encyclopedia, Herakleides, Written c. 1075 AD.

“Antiochus [IV], king of Syria, who had been in Rome as a hostage, was now, under the specious pretext of restoring the elder Ptolemy [VI] to his throne, waging war against his younger brother [Ptolemy VIII] and was threatening Alexandria at the time.”
——Livy (pagan Roman), History of Rome, Book 44, Chapter 19, Written c. 25 BC – 15 AD.

“Antiochus [IV] was now master of the rest of Egypt, but after his check before Alexandria he retired from its walls. The elder Ptolemy [VI], whose restoration to his throne Antiochus [IV] pretended was his sole object in invading Egypt was left at Memphis, and Antiochus withdrew his army into Syria, prepared to attack whichever brother should prove victorious. Ptolemy was quite aware of his intention, and hoped that by playing upon his brother’s fears and holding out the prospect of a siege he might possibly, with the active assistance of his sister and the acquiescence of his brother’s friends, be admitted into Alexandria. He began a correspondence with his sister and his brother’s friends, and continued to write to them until he had come to terms with them. What made him suspicious of Antiochus was that after handing over the rest of Egypt he had left a strong garrison in Pelusium. It was obvious that Antiochus was holding the key of Egypt in order to make a fresh invasion whenever he chose, and for Ptolemy to engage in intestine strife with his brother would prove to be his ruin, since, even if victorious, he would be no match for Antiochus after an exhausting war. These wise reflections met with the approval of his brother and his friends, and his sister helped him very largely by her advice and her appeals to the brother. So peace was made, and he was admitted into Alexandria with everybody’s consent; even the populace manifested no opposition, though they had suffered severely both during the investment and after the retirement of the enemy, as no supplies were being brought in from the rest of Egypt. This ought to have given the liveliest satisfaction to Antiochus, had his motive for bringing his army into Egypt really been the restoration of Ptolemy. For this was the pretext he alleged in all his communications to the cities of Greece and Asia, and in his replies to their deputations. But he was so intensely annoyed at what had happened that he began to make preparations for war in a much more aggressive and ruthless temper against the two brothers than he had previously shown against the one.”
——Livy (pagan Roman), History of Rome, Book 45, Chapter 11, Written c. 25 BC – 15 AD.

“When the rest sought refuge with the Romans, Popillius was sent to Antiochus [IV] and bade him keep his hands off Egypt; for the brothers [Ptolemy VI and Ptolemy VIII], comprehending the designs of Antiochus, had become reconciled.”
——Cassius Dio (pagan Greco-Roman), Historia Romana, Book 20, Chapter 25, Written c. 220 AD.

“During these transactions, Antiochus [IV], king of Syria, made war upon Ptolemy [VI] king of Egypt, his elder sister’s son, a prince naturally inactive, and so weakened by daily luxurious indulgence, that he not only neglected the duties of his royal station, but even, through excessive gluttony, had lost all human feeling. Being expelled from his throne, he fled to Alexandria to his younger brother Ptolemy [VIII], and, having shared the kingdom with him, they jointly sent ambassadors to the Roman Senate, imploring assistance, and the protection of their alliance; and their solicitations prevailed with the Senate.”
——Justin (pagan Roman), Epitome of the Philippic History of Pompeius Trogus, Book 34, Chapter 2, Written c. 200 AD.

“And when after Cleopatra’s death Egypt was ruled by Eulaeus, the eunuch who was [Ptolemy VI] Philometor’s tutor, and by Lenaeus, and they were attempting to regain Syria, which Antiochus [IV] had fraudulently seized, warfare broke out between the boy Ptolemy and his uncle. And when they joined battle between Pelusium and Mt. Casius, Ptolemy’s generals were defeated. But then Antiochus [IV] showed leniency towards the boy [Ptolemy VI], and making a pretense of friendship, he went up to Memphis and there received the crown after the Egyptian manner. Declaring that he was looking out for the lad’s interests, he subjected all Egypt to himself with only a small force of men, and he entered into rich and prosperous cities.”
——Jerome (Roman Christian), Commentary on Daniel, Verse 11:24, Written c. 407 AD.

“There is no doubt but what Antiochus [IV] did conclude a peace with Ptolemy [VI] and ate at the same table with him and devised plots against him, and yet without attaining any success thereby, since he did not obtain his kingdom but was driven out by Ptolemy’s soldiers.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:27-30, Written c. 407 AD.

Heart Against the Holy Covenant

Dan. 11:28 And he shall return into his land with many goods. And his heart shall be against the holy covenant, and he shall act. And he shall return to his own land.

Acting = Waging War

FULFILLED: 169 BC

Antiochus IV Robbing the Temple

And in 169 BC, Antiochus IV returned into his land with many goods that he took from Egypt. And his heart was against the holy covenant of the Jews, and he waged war (acted) by massacring many Jews and robbing the Temple. And he returned to Antioch in his own land.

“Now when the kingdom was established before Antiochus [IV], he thought to reign over Egypt that he might have the dominion of two realms. Wherefore he entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great navy, And made war against Ptolemy [VI] king of Egypt: but Ptolemy was afraid of him, and fled; and many were wounded to death. Thus they got the strong cities in the land of Egypt and he took its spoils. And after that Antiochus had smitten Egypt, he returned again in the 143rd year, and went up against Israel and Jerusalem with a great multitude, And entered proudly into the sanctuary, and took away the golden altar, and the candlestick of light, and all its vessels, And the table of the shewbread, and the pouring vessels, and the vials. and the censers of gold, and the veil, and the crown, and the golden ornaments that were before the Temple, all which he pulled off. He took also the silver and the gold, and the precious vessels: also he took the hidden treasures which he found. And when he had taken all away, he went into his own land, having made a great massacre, and spoken very proudly.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 16-24, Written c. 100 BC.

“Antiochus [IV] was now master of the rest of Egypt, but after his check before Alexandria he retired from its walls. The elder Ptolemy [VI], whose restoration to his throne Antiochus pretended was his sole object in invading Egypt was left at Memphis, and Antiochus withdrew his army into Syria, prepared to attack whichever brother should prove victorious.”
——Livy (pagan Roman), History of Rome, Book 45, Chapter 11, Written c. 25 BC – 15 AD.

“King Antiochus [IV] returning out of Egypt, for fear of the Romans, made an expedition against the city Jerusalem; and when he was there, in the 143rd year of the kingdom of the Seleucidae, he took the city without fighting, those of his own party opening the gates to him. And when he had gotten possession of Jerusalem, he slew many of the opposite party; and when he had plundered it of a great deal of money, he returned to Antioch.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 5, Section 3, Written c. 93 AD.

“Both the Greek and the Roman historians relate that after Antiochus [IV] had been expelled from Egypt and had gone back once more, he came to Judaea, that is, against the holy covenant, and that he despoiled the Temple and removed a huge amount of gold; and then, having stationed a garrison in the citadel, he returned to his own land.”
——Jerome (Roman Christian), Commentary on Daniel, Verses 11:27-30, Written c. 407 AD.

Being Disheartened

Dan. 11:29-30a At the time appointed he shall return and come into the south, but it shall not be in the latter time as it was in the former. And ships of Kittim shall come against him, and he shall be disheartened.

Kittim = Western Coastlands

The Hebrew word “Kittim” means:
1) People from Cyprus, or Cypriots;
2) Western coastlands.

Num. 24:24 But ships shall come from the side of Kittim, And they shall afflict Asshur, and shall afflict Eber; And he also shall come to destruction.

Is. 23:1 The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Kittim it is revealed to them.

Is. 23:12 And he said, Thou shalt no more rejoice, O thou oppressed virgin daughter of Sidon: arise, pass over to Kittim; even there shalt thou have no rest.

Jer. 2:10 For pass over to the coastlands of Kittim, and see; and send unto Kedar, and consider diligently; and see if there hath been such a thing.

Ezek. 27:6 Of the oaks of Bashan have they made thine oars; they have made thy benches of ivory inlaid in boxwood, from the coastlands of Kittim.

“And it happened, after that Alexander [the Great] son of Philip, the Macedonian, who came out of the land of Kittim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece, And made many wars, and won many strong holds, and slew the kings of the earth, And went through to the ends of the earth, and took spoils of many nations, insomuch that the earth was quiet before him; whereupon he was exalted and his heart was lifted up.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 1-3, Written c. 100 BC.

“Beside this, how they had discomfited in battle Philip, and Perseus [of Macedon], king of the Kittim, with others that lifted up themselves against them, and had overcome them.”
——First Book of Maccabees (Jewish apocrypha), Chapter 8, Verse 5, Written c. 100 BC.

FULFILLED: Spring-Summer 168 BC

Antiochus IV Being Disheartened To End Sixth Syrian War

In spring 168 BC, at the time appointed Antiochus IV returned and came into Egypt in the south, but it was not in the latter time as it was in the former. And ships of Rome (Kittim; Western coastlands) came against him, and in summer 168 BC, he was disheartened by the Roman commander Gaius Popillius Laenas, which ended the Sixth Syrian War.

“At the time when Antiochus [IV] approached Ptolemy [VI] and meant to occupy Pelusium, Gaius Popillius Laenas, the Roman commander, on Antiochus greeting him from a distance and then holding out his hand, handed to the king, as he had it by him, the copy of the senatus-consultum, and told him to read it first, not thinking it proper, as it seems to me, to make the conventional sign of friendship before he knew if the intentions of him who was greeting him were friendly or hostile. But when the king, after reading it, said he would like to communicate with his friends about this intelligence, Popillius acted in a manner which was thought to be offensive and exceedingly arrogant. He was carrying a stick cut from a vine, and with this he drew a circle round Antiochus and told him he must remain inside this circle until he gave his decision about the contents of the letter. The king was astonished at this authoritative proceeding, but, after a few moments’ hesitation, said he would do all that the Romans demanded. Upon this Popillius and his suite all grasped him by the hand and greeted him warmly. The letter ordered him to put an end at once to the war with Ptolemy. So, as a fixed number of days were allowed to him, he led his army back to Syria, deeply hurt and complaining indeed, but yielding to circumstances for the present. Popillius after arranging matters in Alexandria and exhorting the two kings there to act in common, ordering them also to send Polyaratus to Rome, sailed for Cyprus, wishing to lose no time in expelling the Syrian troops that were in the island. When they arrived, finding that Ptolemy’s generals had been defeated and that the affairs of Cyprus were generally in a topsy-turvy state, they soon made the Syrian army retire from the country, and waited until the troops took ship for Syria. In this way the Romans saved the kingdom of Ptolemy, which had almost been crushed out of existence: Fortune having so directed the matter of Perseus and Macedonia that when the position of Alexandria and the whole of Egypt was almost desperate, all was again set right simply owing to the fact that the fate of Perseus had been decided. For had this not been so, and had not Antiochus been certain of it, he would never, I think, have obeyed the Roman behests.”
——Polybius (pagan Greek), The Histories, Book 29, Chapter 27, Written c. 150 BC.

“When the time for the suspension of hostilities had elapsed he [Antiochus IV] marched through the desert of Arabia, while his fleet was sailing up the mouth of the Nile to Pelusium. After receiving the submission of the inhabitants of Memphis and of the rest of the Egyptian people, some submitting voluntarily, others under threats, he marched by easy stages towards Alexandria. After crossing the river at Eleusis, about 4 miles from Alexandria, he was met by the Roman commissioners, to whom he gave a friendly greeting and held out his hand to Popilius. Popilius, however, placed in his hand the tablets on which was written the decree of the senate and told him first of all to read that. After reading it through he said he would call his friends into council and consider what he ought to do. Popilius, stern and imperious as ever, drew a circle round the king with the stick he was carrying and said, ‘Before you step out of that circle give me a reply to lay before the senate.’ For a few moments he hesitated, astounded at such a peremptory order, and at last replied, “I will do what the senate thinks right.” Not till then did Popilius extend his hand to the king as to a friend and ally. Antiochus evacuated Egypt at the appointed date, and the commissioners exerted their authority to establish a lasting concord between the brothers, as they had as yet hardly made peace with each other. They then sailed to Cyprus and sent home the fleet of Antiochus which had defeated the Egyptian ships in a naval engagement.”
——Livy (pagan Roman), History of Rome, Book 45, Chapter 12, Written c. 25 BC – 15 AD.

Dan. 11: 30a (Greek) And the Romans will come and drive him out and rebuke him.

“As Livy tells the story, the king [Antiochus IV] marched his army south at the beginning of spring 168, and was met by envoys from Alexandria at Rhinocolura, a frontier-village on the coast road between Gaza and Pelusium.”
——M. Gwyn Morgan (British-American historian); The Perils of Schematism: Polybius, Antiochus Epiphanes and the ‘Day of Eleusis’; Historia: Zeitschrift für Alte Geschichte; Volume 39, Issue 1, Page 65; Written 1990.

“That the king [Antiochus IV], by the summer of 168, knew the Sixth Syrian War to be unwinnable as well as unjustifiable, and therefore brought the Romans down on his own head, may seem incredible. Yet it fits perfectly with the rather strange schedule followed by C. Popillius Laenas and his two colleagues, and with the abrupt manner in which they brought the war to a close.”
——M. Gwyn Morgan (British-American historian); The Perils of Schematism: Polybius, Antiochus Epiphanes and the ‘Day of Eleusis’; Historia: Zeitschrift für Alte Geschichte; Volume 39, Issue 1, Page 67; Written 1990.

Indignation Against the Holy Covenant

Dan. 11:30b And he shall return and have indignation against the holy covenant, and he shall act. And he shall return and have regard unto them that forsake the holy covenant.

Acting = Waging War

FULFILLED: Summer/Autumn 168 BC

Antiochus IV Entering Temple and Massacring 80,000 Jews

And in summer/autumn 168 BC, Antiochus IV returned from Egypt and had indignation against the holy covenant of the Jews by entering the Temple sanctuary, and he waged war (acted) by killing 80,000 Jews. And he returned to Antiochia and had regard unto them that forsook the holy covenant, such as the Jewish high priest Menelaus by leaving him as a governor.

“About the same time Antiochus [IV] prepared his second voyage into Egypt: And then it happened, that through all the city, for the space almost of 40 days, there were seen horsemen running in the air, in cloth of gold, and armed with lances, like a band of soldiers, And troops of horsemen in array, encountering and running one against another, with shaking of shields, and multitude of pikes, and drawing of swords, and casting of darts, and glittering of golden ornaments, and harness of all sorts. Wherefore every man prayed that that apparition might turn to good. Now when there was gone forth a false rumor, as though Antiochus had been dead, Jason took at the least 1,000 men, and suddenly made an assault upon the city; and they that were upon the walls being put back, and the city at length taken, Menelaus fled into the castle: But Jason slew his own citizens without mercy, not considering that to get the day of them of his own nation would be a most unhappy day for him; but thinking they had been his enemies, and not his countrymen, whom he conquered. Howbeit for all this he obtained not the principality, but at the last received shame for the reward of his treason, and fled again into the country of the Ammonites.
——Second Book of Maccabees (Jewish apocrypha), Chapter 5, Verses 1-7, Written c. 100 BC.

“Now when this that was done came to the king’s ear, he thought that Judea had revolted: whereupon removing out of Egypt in a furious mind, he [Antiochus IV] took the city [Jerusalem] by force of arms, And commanded his men of war not to spare such as they met, and to slay such as went up upon the houses. Thus there was killing of young and old, making away of men, women, and children, slaying of virgins and infants. And 80,000 were destroyed within the space of 3 whole days, whereof 40,000 were slain in the conflict, and no fewer sold than slain. Yet was he not content with this, but he presumed to go into the most holy Temple of all the world; Menelaus, that traitor to the laws, and to his own country, being his guide: And taking the holy vessels with polluted hands, and with profane hands pulling down the things that were dedicated by other kings to the augmentation and glory and honour of the place, he gave them away.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 5, Verses 11-16, Written c. 100 BC.

“So when Antiochus [IV] had carried out of the temple 1,800 talents, he departed in all haste unto Antiochia, weening in his pride to make the land navigable, and the sea passable by foot: such was the haughtiness of his mind. And he left governors to vex the nation: at Jerusalem, Philip, for his country a Phrygian, and for manners more barbarous than he that set him there; And at Garizim, Andronicus; and besides, Menelaus, who worse than all the rest bare an heavy hand over the citizens, having a malicious mind against his countrymen the Jews.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 5, Verses 21-23, Written c. 100 BC.

“A new clash between the Jews and the Seleucid authorities occurred in the late summer or early autumn of 168 BC. During Antiochus’ second campaign in Egypt it was rumoured in Judea that the Syrian king had died. This news called Jason, who must have been watching the situation carefully, back from his exile among the Ammonites.”
——W.D. Davies, Louis Finkelstein; The Cambridge History of Judaism, Volume 2; Page 283; Written 1989.

Abomination of Desolation

Dan. 11:31 And forces shall stand on his part, and they shall profane the sanctuary, even the fortress, and shall take away the daily sacrifice, and they shall set up the abomination of desolation.

FULFILLED: Autumn 168 BC

Antiochus IV Desolating Jerusalem

And in autumn 168 BC, the forces of Apollonius stood on Antiochus IV’s part, and they profaned the sanctuary of the Temple, even the fortress, by shedding innocent blood on every side of it and by filling it with a sinful nation of wicked men.

“And after 2 years fully expired the king [Antiochus IV] sent his chief collector of tribute [Apollonius] unto the cities of Juda, who came unto Jerusalem with a great multitude, And spake peaceable words unto them, but all was deceit: for when they had given him credence, he fell suddenly upon the city, and smote it very sore, and destroyed much people of Israel. And when he had taken the spoils of the city, he set it on fire, and pulled down the houses and walls thereof on every side. But the women and children took they captive, and possessed the cattle. Then they built they the city of David with a great and strong wall, and with mighty towers, and made it a strong hold for them. And they put therein a sinful nation, wicked men, and fortified themselves therein. They stored it also with armour and victuals, and when they had gathered together the spoils of Jerusalem, they laid them up there, and so they became a sore snare: For it was a place to lie in wait against the sanctuary, and an evil adversary to Israel. Thus they shed innocent blood on every side of the sanctuary, and defiled it: Insomuch that the inhabitants of Jerusalem fled because of them: whereupon the city was made an habitation of strangers, and became strange to those that were born in her; and her own children left her. Her sanctuary was laid waste like a wilderness, her feasts were turned into mourning, her Sabbaths into reproach her honour into contempt. As had been her glory, so was her dishonour increased, and her excellency was turned into mourning.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 29-40, Written c. 100 BC.

“He [Antiochus IV] sent also that detestable ringleader Apollonius with an army of 22,000, commanding him to slay all those that were in their best age, and to sell the women and the younger sort: Who coming to Jerusalem, and pretending peace, did forbear till the holy day of the Sabbath, when taking the Jews keeping holy day, he commanded his men to arm themselves. And so he slew all them that were gone to the celebrating of the Sabbath, and running through the city with weapons slew great multitudes. But Judas Maccabeus with nine others, or thereabout, withdrew himself into the wilderness, and lived in the mountains after the manner of beasts, with his company, who fed on herbs continually, lest they should be partakers of the pollution.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 5, Verses 24-27, Written c. 100 BC.

And they took away the daily sacrifice of the Temple, and on 18 November 168 BC, they set up the abomination of desolation in the Temple.

“Moreover king Antiochus [IV] wrote to his whole kingdom, that all should be one people, And every one should leave his Laws: so all the heathen agreed according to the commandment of the king. Yea, many also of the Israelites consented to his religion, and sacrificed unto idols, and profaned the Sabbath. For the king had sent letters by messengers unto Jerusalem and the cities of Juda that they should follow the strange laws of the land, And forbid burnt offerings, and sacrifice, and drink offerings, in the Temple; and that they should profane the Sabbaths and festival days: And pollute the sanctuary and holy people: Set up altars, and groves, and chapels of idols, and sacrifice swine’s flesh, and unclean beasts: That they should also leave their children uncircumcised, and make their souls abominable with all manner of uncleanness and profanation: To the end they might forget the Law, and change all the ordinances. And whosoever would not do according to the commandment of the king, he said, he should die. In the selfsame manner wrote he to his whole kingdom, and appointed overseers over all the people, commanding the cities of Juda to sacrifice, city by city. Then many of the people were gathered unto them, to wit every one that forsook the Law; and so they committed evils in the land; And drove the Israelites into secret places, even wheresoever they could flee for help. Now the 15th day of the month Casleu, in the 145th year [18 Nov 168 BC], they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Juda on every side; And burnt incense at the doors of their houses, and in the streets. And when they had rent in pieces the books of the Law which they found, they burnt them with fire. And whosoever was found with any the book of the testament, or if any committed to the Law, the king’s commandment was, that they should put him to death. Thus did they by their authority unto the Israelites every month, to as many as were found in the cities. Now the 25th day of the month [28 Nov 168 BC] they did sacrifice upon the idol altar, which was upon the altar of Gd.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 41-59, Written c. 100 BC.

“Not long after this the king [Antiochus IV] sent an old man of Athens to compel the Jews to depart from the laws of their fathers, and not to live after the laws of God: And to pollute also the Temple in Jerusalem, and to call it the temple of Jupiter Olympius; and that in Garizim, of Jupiter the Defender of strangers, as they did desire that dwelt in the place. The coming in of this mischief was sore and grievous to the people: For the Temple was filled with riot and revelling by the Gentiles, who dallied with harlots, and had to do with women within the circuit of the holy places, and besides that brought in things that were not lawful. The altar also was filled with profane things, which the Law forbids. Neither was it lawful for a man to keep Sabbath days or ancient fasts, or to profess himself at all to be a Jew. And in the day of the king’s birth every month they were brought by bitter constraint to eat of the sacrifices; and when the fast of Bacchus was kept, the Jews were compelled to go in procession to Bacchus, carrying ivy. Moreover there went out a decree to the neighbor cities of the heathen, by the suggestion of Ptolemy, against the Jews, that they should observe the same fashions, and be partakers of their sacrifices: And whoso would not conform themselves to the manners of the Gentiles should be put to death. Then might a man have seen the present misery.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 6, Verses 1-9, Written c. 100 BC.

“But those of the other viewpoint claim that the persons mentioned are those who were sent by Antiochus [IV] 2 years after he had plundered the Temple in order to exact tribute from the Jews, and also to eliminate the worship of Gd, setting up an image of Jupiter Olympius in the Temple at Jerusalem, and also statues of Antiochus himself. These are described as the abomination of desolation, having been set up when the burnt offering and continual sacrifice were taken away.”
——Jerome (Roman Christian), Commentary on Daniel, Verse 11:31, Written c. 407 AD.

Displaying Strength

Dan. 11:32 And those who act wickedly against the covenant he shall pervert by flatteries; but the people who know their Gd shall display strength, and they shall act.

Acting = Waging War

FULFILLED: 167-76 BC

Maccabean Revolt and Hasmonean Kingdom

And in 167 BC, those who acted wickedly against the Jewish covenant Antiochus IV perverted by flatteries.

“Now Antiochus [IV], thinking himself despised, and suspecting it to be a reproachful speech, whilst the youngest was yet alive, did not only exhort him by words, but also assured him with oaths, that he would make him both a rich and a happy man, if he would turn from the laws of his fathers; and that also he would take him for his friend, and trust him with affairs. But when the young man would in no case hearken unto him, the king called his mother, and exhorted her that she would counsel the young man to save his life.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 7, Verses 24-25, Written c. 100 BC.

“The tyrant Antiochus [IV], therefore, sitting in public state with his assessors upon a certain lofty place, with his armed troops standing in a circle around him, commanded his spearbearers to seize every one of the Hebrews, and to compel them to taste pork meat and things offered to idols. Should any of them be unwilling to eat the accursed food, they were to be tortured on the wheel and so killed. When many had been seized, a foremost man of the assembly, a Hebrew, by name Eleazar, a priest by family, by profession a lawyer, and advanced in years, and for this reason known to many of the king’s followers, was brought near to him. Antiochus, seeing him, said, ‘I would counsel you, old man, before your tortures begin, to taste the pork meat, and save your life; for I feel respect for your age and gray hair, which since you have had so long, you appear to me to be no philosopher in retaining the superstition of the Jews. For therefore, since nature has conferred upon you the most excellent flesh of this animal, do you loathe it? It seems senseless not to enjoy what is pleasant, yet not disgraceful; and from notions of sinfulness, to reject the gifts of nature. You will be acting, I think, still more senselessly, if you follow vain conceits about the truth. You will, moreover, be despising me to your own punishment. Won’t you awake from your trifling philosophy, give up the folly of your notions, and regaining understanding worthy of your age, search into the truth of an expedient course? Won’t you respect my kindly admonition and have pity on your own years? For bear in mind that if there is any power which watches over this religion of yours, it will pardon you for all transgressions of the Law which you commit through compulsion.”
——Fourth Book of Maccabees (Jewish apocrypha), Chapter 5, Verses 1-13, Written c. 50 AD.

But in 167 BC, the people who knew their Gd displayed strength by refusing to reject the Law in the face of torture and death.

“At which time according to the commandment they put to death certain women, that had caused their children to be circumcised. And they hanged the infants about their necks, and rifled their houses, and slew them that had circumcised them. Howbeit many in Israel were fully resolved and confirmed in themselves not to eat any unclean thing. Wherefore the rather to die, that they might not be defiled with meats, and that they might not profane the holy covenant: so then they died. And there was very great wrath upon Israel.”
——First Book of Maccabees (Jewish apocrypha), Chapter 1, Verses 60-64, Written c. 100 BC.

“For there were two women brought, who had circumcised their children; whom when they had openly led round about the city, the babes handing at their breasts, they cast them down headlong from the wall. And others, that had run together into caves near by, to keep the Sabbath day secretly, being discovered by Philip, were all burnt together, because they made a conscience to help themselves for the honour of the most sacred day.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 6, Verses 10-11, Written c. 100 BC.

“It came to pass also, that seven brethren with their mother were taken, and compelled by the king [Antiochus IV] against the Law to taste swine’s flesh, and were tormented with scourges and whips. But one of them that spake first said thus, ‘What wouldest thou ask or learn of us? we are ready to die, rather than to transgress the laws of our fathers.’ Then the king, being in a rage, commanded pans and caldrons to be made hot: Which forthwith being heated, he commanded to cut out the tongue of him that spake first, and to cut off the utmost parts of his body, the rest of his brethren and his mother looking on.”
——Second Book of Maccabees (Jewish apocrypha), Chapter 7, Verses 1-4, Written c. 100 BC.

“Then with their wickedly contrived instruments they burned him [Eleazar] on the fire, and poured stinking fluids down into his nostrils. He being at length burned down to the bones, and about to expire, raised his eyes toward Gd, and said, ‘You know, O Gd, that when I might have been saved, I am slain for the sake of the Law by tortures of fire. Be merciful to your people, and be satisfied with the punishment of me on their account. Let my blood be a purification for them, and take my life in exchange for theirs.’ Thus speaking, the holy man departed, noble in his torments, and even to the agonies of death resisted in his reasoning for the sake of the Law.”
——Fourth Book of Maccabees (Jewish apocrypha), Chapter 6, Verses 25-30, Written c. 50 AD.

“When they had said this, the tyrant [Antiochus IV] was not only exasperated against them for being disobedient, but enraged with them for being ungrateful. So, at his bidding, the torturers brought the oldest of them, and tearing through his tunic, bound his hands and arms on each side with thongs. When they had labored hard without effect in scourging him, they hurled him on the wheel. The noble youth, extended upon this, became dislocated. With every member disjointed, he denounced the tyrant, saying, ‘O most accursed tyrant, and enemy of heavenly justice, and cruel-hearted, I am no murderer, nor sacrilegious man, whom you torture, but a defender of the Divine Law.’ And when the spearmen said, ‘Consent to eat, that you may be released from your tortures,’ he answered, ‘Not so powerful, O accursed lackeys, is your wheel, as to stifle my reasoning. Cut my limbs, and burn my flesh, and twist my joints. For through all my torments I will convince you that the children of the Hebrews are alone unconquered on behalf of virtue.’ While he was saying this, they heaped up fuel, and setting fire to it, strained him on the wheel still more. The wheel was defiled all over with blood. The hot ashes were quenched by the droppings of gore, and pieces of flesh were scattered about the axles of the machine. Although the framework of his bones was now destroyed, the high-minded and Abrahamic youth didn’t groan. But, as though transformed by fire into immortality, he nobly endured the rackings, saying, ‘Imitate me, O brothers. Never desert your station, nor renounce my brotherhood in courage. Fight the holy and honorable fight of religion, by which means our just and paternal Providence, becoming merciful to the nation, will punish the pestilent tyrant.’ Saying this, the revered youth abruptly closed his life.”
——Fourth Book of Maccabees (Jewish apocrypha), Chapter 9, Verses 10-25, Written c. 50 AD.

“And they said unto them, Let that which ye have done hitherto suffice; come forth, and do according to the commandment of the king [Antiochus IV], and ye shall live. But they said, We will not come forth, neither will we do the king’s commandment, to profane the Sabbath day. So then they gave them the battle with all speed. Howbeit they answered them not, neither cast they a stone at them, nor stopped the places where they lay hid; But they said, Let us die all in our innocency: heaven and earth will testify for us, that ye put us to death wrongfully. So they rose up against them in battle on the Sabbath, and they slew them, with their wives and children and their cattle, to the number of 1,000 people.
——First Book of Maccabees (Jewish apocrypha), Chapter 2, Verses 33-38, Written c. 100 BC.

And from 167-76 BC, the Maccabean rebels and the Hasmonean dynasty, the Jewish people who knew their Gd, waged war (acted) against the Greek Seleucid forces.

From 167-166 BC, Mattathias started and led the Maccabean Revolt of waging war (acting) against the Greek Seleucid forces.

“Which thing when Mattathias saw, he was inflamed with zeal, and his reins trembled, neither could he forbear to shew his anger according to judgment: wherefore he ran, and slew him upon the altar. Also the king’s commissioner, who compelled men to sacrifice, he killed at that time, and the altar he pulled down. Thus he dealt zealously for the Law of Gd like as Phineas did unto Zambri the son of Salom. And Mattathias cried throughout the city with a loud voice, saying, Whosoever is zealous of the Law, and maintains the covenant, let him follow me. So he and his sons fled into the mountains, and left all that ever they had in the city. Then many that sought after justice and judgment went down into the wilderness, to dwell there: Both they, and their children, and their wives; and their cattle; because afflictions increased sore upon them.”
——First Book of Maccabees (Jewish apocrypha), Chapter 2, Verses 24-30, Written c. 100 BC.

From 166-160 BC, Judas Maccabeus led the Maccabean Revolt.

“[Mattathias said to his sons,] As for Judas Maccabeus, he hath been mighty and strong, even from his youth up: let him be your captain, and fight the battle of the people. Take also unto you all those that observe the Law, and avenge ye the wrong of your people. Recompense fully the heathen, and take heed to the commandments of the Law. So he blessed them, and was gathered to his fathers. And he [Mattathias] died in the 146th year [Sep 165 – Aug 164 BC], and his sons buried him in the sepulchres of his fathers at Modin, and all Israel made great lamentation for him. Then his son Judas, called Maccabeus, rose up in his stead. And all his brethren helped him, and so did all they that held with his father, and they fought with cheerfulness the battle of Israel. So he gat his people great honour, and put on a breastplate as a giant, and girt his warlike harness about him, and he made battles, protecting the host with his sword. In his acts he was like a lion, and like a lion’s whelp roaring for his prey. For He pursued the wicked, and sought them out, and burnt up those that vexed his people. Wherefore the wicked shrunk for fear of him, and all the workers of iniquity were troubled, because salvation prospered in his hand. He grieved also many kings, and made Jacob glad with his acts, and his memorial is blessed for ever. Moreover he went through the cities of Juda, destroying the ungodly out of them, and turning away wrath from Israel: So that he was renowned unto the utmost part of the earth, and he received unto him such as were ready to perish. Then Apollonius gathered the Gentiles together, and a great host out of Samaria, to fight against Israel. Which thing when Judas perceived, he went forth to meet him, and so he smote him, and slew him: many also fell down slain, but the rest fled. Wherefore Judas took their spoils, and Apollonius’ sword also, and therewith he fought all his life long. Now when Seron, a prince of the army of Syria, heard say that Judas had gathered unto him a multitude and company of the faithful to go out with him to war; He said, I will get me a name and honour in the kingdom; for I will go fight with Judas and them that are with him, who despise the king’s commandment. So he made him ready to go up, and there went with him a mighty host of the ungodly to help him, and to be avenged of the children of Israel. And when he came near to the going up of Bethhoron, Judas went forth to meet him with a small company: Who, when they saw the host coming to meet them, said unto Judas, How shall we be able, being so few, to fight against so great a multitude and so strong, seeing we are ready to faint with fasting all this day? Unto whom Judas answered, It is no hard matter for many to be shut up in the hands of a few; and with the Gd of heaven it is all one, to deliver with a great multitude, or a small company: For the victory of battle standeth not in the multitude of an host; but strength cometh from heaven. They come against us in much pride and iniquity to destroy us, and our wives and children, and to spoil us: But we fight for our lives and our laws. Wherefore the Lrd himself will overthrow them before our face: and as for you, be ye not afraid of them. Now as soon as he had left off speaking, he leapt suddenly upon them, and so Seron and his host was overthrown before him. And they pursued them from the going down of Bethhoron unto the plain, where were slain about 800 men of them; and the residue fled into the land of the Philistines. Then began the fear of Judas and his brethren, and an exceeding great dread, to fall upon the nations round about them: Insomuch as his fame came unto the king, and all nations talked of the battles of Judas. Now when king Antiochus [IV] heard these things, he was full of indignation: wherefore he sent and gathered together all the forces of his realm, even a very strong army.”
——First Book of Maccabees (Jewish apocrypha), Verses 2:66-3:27, Written c. 100 BC.

Map of territorial expansion under Judas Maccabeus:

From 160-143 BC, Jonathan Apphus led the Maccabean Revolt and then the Hasmonean dynasty in waging war (acting) against the Greek Seleucid forces.

“Whereupon there was a sore battle, insomuch as many were slain on both parts. Judas also was killed, and the remnant fled. Then Jonathan and Simon took Judas their brother, and buried him in the sepulchre of his fathers in Modin. Moreover they bewailed him, and all Israel made great lamentation for him, and mourned many days, saying, How is the valiant man fallen, who delivered Israel! As for the other things concerning Judas and his wars, and the noble acts which he did, and his greatness, they are not written: for they were very many. Now after the death of Judas the wicked began to put forth their heads in all the coasts of Israel, and there arose up all such as wrought iniquity. In those days also was there a very great famine, by reason whereof the country revolted, and went with them. Then Bacchides [Greek Seleucid general] chose the wicked men, and made them lords of the country. And they made enquiry and search for Judas’ friends, and brought them unto Bacchides, who took vengeance of them, and used them despitefully. So was there a great affliction in Israel, the like whereof was not since the time that a prophet was not seen among them. For this cause all Judas’ friends came together, and said unto Jonathan, Since thy brother Judas died, we have no man like him to go forth against our enemies, and Bacchides, and against them of our nation that are adversaries to us. Now therefore we have chosen thee this day to be our prince and captain in his stead, that thou mayest fight our battles. Upon this Jonathan took the governance upon him at that time, and rose up instead of his brother Judas.”
——First Book of Maccabees (Jewish apocrypha), Chapter 9, Verses 17-31, Written c. 100 BC.

Map of territorial expansion under Jonathan Apphus:

From 142-135 BC, Simon Thassi led the Hasmonean Kingdom in waging war (acting) against the Greek Seleucid forces.

“But when they knew that Jonathan and they that were with him were taken and slain, they encouraged one another; and went close together, prepared to fight. They therefore that followed upon them, perceiving that they were ready to fight for their lives, turned back again. Whereupon they all came into the land of Judea peaceably, and there they bewailed Jonathan, and them that were with him, and they were sore afraid; wherefore all Israel made great lamentation. Then all the heathen that were round about then sought to destroy them: for said they, They have no captain, nor any to help them: now therefore let us make war upon them, and take away their memorial from among men. Now when Simon heard that Tryphon had gathered together a great host to invade the land of Judea, and destroy it, And saw that the people was in great trembling and fear, he went up to Jerusalem, and gathered the people together, And he gave them exhortation, saying, Ye yourselves know what great things I, and my brethren, and my father’s house, have done for the laws and the sanctuary, the battles also and troubles which we have seen. By reason whereof all my brethren are slain for Israel’s sake, and I am left alone. Now therefore be it far from me, that I should spare mine own life in any time of trouble: for I am no better than my brethren. Doubtless I will avenge my nation, and the sanctuary, and our wives, and our children: for all the heathen are gathered to destroy us of very malice. Now as soon as the people heard these words, their spirit revived. And they answered with a loud voice, saying, Thou shalt be our leader instead of Judas and Jonathan thy brother. Fight thou our battles, and whatsoever, thou commandest us, that will we do. So then he gathered together all the men of war, and made haste to finish the walls of Jerusalem, and he fortified it round about. Also he sent Jonathan the son of Absolom, and with him a great power, to Joppa: who casting out them that were therein remained there in it. So Tryphon removed from Ptolemaus with a great power to invade the land of Judea, and Jonathan was with him in ward. But Simon pitched his tents at Adida, over against the plain. Now when Tryphon knew that Simon was risen up instead of his brother Jonathan, and meant to join battle with him, he sent messengers unto him, saying, Whereas we have Jonathan thy brother in hold, it is for money that he is owing unto the king’s treasure, concerning the business that was committed unto him.”
——First Book of Maccabees (Jewish apocrypha), Verses 12:50-13:15, Written c. 100 BC.

Map of territorial expansion under Simon Thassi:

From 134-104 BC, John Hyrcanus led the Hasmonean Kingdom in waging war (acting) against the Greek Seleucid forces.

“And when Simon saw that John his son was a valiant man, he made him captain of all the hosts; and he dwelt in Gazera.”
——First Book of Maccabees (Jewish apocrypha), Chapter 13, Verse 53, Written c. 100 BC.

“Wherefore Simon called his two eldest sons, Judas and John, and said unto them, I, and my brethren, and my father’s house, have ever from my youth unto this day fought against the enemies of Israel; and things have prospered so well in our hands, that we have delivered Israel oftentimes. But now I am old, and ye, by Gd’s mercy, are of a sufficient age: be ye instead of me and my brother, and go and fight for our nation, and the help from heaven be with you. So he chose out of the country 20,000 men of war with horsemen, who went out against Cendebeus, and rested that night at Modin. And when as they rose in the morning, and went into the plain, behold, a mighty great host both of footmen and horsemen came against them: howbeit there was a water brook betwixt them.”
——First Book of Maccabees (Jewish apocrypha), Chapter 16, Verses 2-5, Written c. 100 BC.

“Now one had run afore to Gazera and told John that his father and brethren were slain, and, quoth he, Ptolemy hath sent to slay thee also. Hereof when he heard, he was sore astonished: so he laid hands on them that were come to destroy him, and slew them; for he knew that they sought to make him away. As concerning the rest of the acts of John, and his wars, and worthy deeds which he did, and the building of the walls which he made, and his doings, Behold, these are written in the chronicles of his priesthood, from the time he was made high priest after his father.”
——First Book of Maccabees (Jewish apocrypha), Chapter 16, Verses 21-24, Written c. 100 BC.

Map of territorial expansion under John Hyrcanus:

From 104-103 BC, Aristobulus led the Hasmonean Kingdom in waging war (acting) against the Greek Seleucid forces.

“For after the death of their father [John], the elder of them, Aristobulus, changed the government into a kingdom, and was the first that put a diadem upon his head, 471 years and 3 months after our people came down into this country, when they were set free from the Babylonian slavery.”
——Josephus (Jewish Pharisee), The Jewish War, Book 1, Chapter 3, Section 1, Written c. 75 AD.

Map of territorial expansion under Aristobulus:

From 103-76 BC, Alexander Jannaeus led the Hasmonean Kingdom in waging war (acting) against the Greek Seleucid forces.

“When Aristobulus was dead, his wife Salome, who, by the Greeks, was called Alexandra, let his brethren out of prison (for Aristobulus had kept them in bonds, as we have said already), and made Alexander Janneus king, who was the superior in age and in moderation.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 13, Chapter 12, Section 1, Written c. 93 AD.

“When Alexander Janneus had settled the government in the manner that he judged best, he made an expedition against Ptolemais; and having overcome the men in battle, he shut them up in the city, and sat round about it, and besieged it; for of the maritime cities there remained only Ptolemais and Gaza to be conquered, besides Strato’s Tower and Dora, which were held by the tyrant Zoilus.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 13, Chapter 12, Section 2, Written c. 93 AD.

Map of territorial expansion under Alexander Jannaeus:

Zechariah

Zechariah the prophet wrote the Book of Zechariah in 521-519 BC. The earliest surviving handwritten copy of the Book of Zechariah (4Q76) dates to approximately 150 BC.

Encamping About My House

Zech. 9:1-8 The burden of the word of the Lrd upon the land of Hadrach, and Damascus shall be its resting-place (for the eye of man and of all the tribes of Israel is toward the Lrd); and Hamath, also, which bordereth thereon; Tyre and Sidon, because they are very wise. And Tyre did build herself a stronghold, and heaped up silver as the dust, and fine gold as the mire of the streets. Behold, the Lrd will dispossess her, and he will smite her power in the sea; and she shall be devoured with fire. Ashkelon shall see it, and fear; Gaza also, and shall be sore pained; and Ekron, for her expectation shall be put to shame; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines. And I will take away his blood out of his mouth, and his abominations from between his teeth; and he also shall be a remnant for our Gd; and he shall be as a chieftain in Judah, and Ekron as a Jebusite. And I will encamp about my house against the army, that none pass through or return; and no oppressor shall pass through them any more: for now have I seen with mine eyes.

FULFILLED: 332 BC

Conquests of Alexander the Great in the Middle East

In 332 BC, Alexander the Great conquered the following cities in the Middle East: Hadrach, Damascus, Hamath, Tyre, Sidon, Ashkelon, Gaza, Ekron, and Ashdod.

“The foreground of this prophecy is the course of the Victories of Alexander, which circled round the holy land without hurting it, and ended in the overthrow of the Persian empire. The surrender of Damascus followed first, immediately on his great victory at the Issus; then Sidon yielded itself and received its ruler from the conqueror, Tyre he utterly destroyed; Gaza, we know, perished; he passed harmless by Jerusalem. Samaria, on his return from Egypt, he chastised.”
——Albert Barnes (Protestant Christian), Notes on the Old Testament, Zechariah 9:1, Written c. 1834.

“The selection of the places and of the whole line of country corresponds very exactly to the march of Alexander after the battle of Issus, when Damascus, which Darius had chosen as the strong depository of his wealth, of Persian women of rank, confidential officers and envoys, , was betrayed, but so opened its gates to his general, Parmenio. Zidon, a city renowned for its antiquity and its founders, surrendered freely; Tyre, here specially marked out, was taken after a 7 months’ siege; Gaza too resisted for 5 months, was taken, and, as it was said, ‘plucked up.'”
——Albert Barnes (Protestant Christian), Notes on the Old Testament, Zechariah 9:1, Written c. 1834.

“The city [Tyre] was burned by Alexander.”
——Pulpit Commentary (Protestant Christian authors), Zechariah 9:4, Written c. 1900.

“The hope of aid from Tyre shall not be fulfilled. After the fall of Tyre, Alexander continued his march southwards towards Egypt, subduing the cities on his way. The siege of Gaza delayed him some months; and when it was taken, it shared the treatment of Tyre. Its governor, one Batis, a eunuch, was tied alive to the conqueror’s chariot, and dragged round the walls, in cruel imitation of the fate of Hector.”
——Pulpit Commentary (Protestant Christian authors), Zechariah 9:5, Written c. 1900.

In 332 BC, Gd encamped about his house against the army of Alexander the Great by protecting the Temple from destruction by Alexander.

“And when he [the Jewish high priest] understood that he [Alexander the Great] was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha; which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the Temple; and when the Phoenicians and the Chaldeans that followed him, thought they should have liberty to plunder the city, and torment the high priest to death, which the king’s displeasure fairly promised them, the very reverse of it happened; for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head having the golden plate on which the name of Gd was engraved, he [Alexander] approached by himself, and adored that name, and first saluted the high priest. The Jews also did all together, with one voice, salute Alexander, and encompass him about: whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. However, Parmenio alone went up to him, and asked him how it came to pass, that when all others adored him, he should adore the high priest of the Jews? To whom he replied, ‘I did not adore him, but that Gd who hath honored him with that high priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios, in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; whence it is, that having seen no other in that habit, and now seeing this person in it, and remembering that vision and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.’ And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city; and when he went up into the Temple, he offered sacrifice to Gd, according to the high priest’s direction, and magnificently treated both the high priest and the priests. And when the book of Daniel was showed him, wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended; and as he was then glad, he dismissed the multitude for the present, but the next day he called them to him, and bade them ask what favors they pleased of him: whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the 7th year. He granted all they desired: and when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired: and when he said to the multitude, that if any of them would enlist themselves in his army on this condition, that they should continue under the Law of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 11, Chapter 8, Section 5, Written c. 93 AD.

Map of conquests of Alexander the Great in the Middle East:

Map of location of Ashkelon, Ekron, Gaza, and Ashdod:

Zion Against Greece

Zech. 9:13 – 10:7 For I have bent Judah for me, I have filled the bow with Ephraim; and I will stir up thy sons, O Zion, against thy sons, O Greece, and will make thee as the sword of a mighty man. And the Lrd shall be seen over them; and his arrow shall go forth as the lightning; and the Lrd Gd will blow the trumpet, and will go with whirlwinds of the south. The Lrd of hosts will defend them; and they shall devour, and shall tread down the sling-stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, like the corners of the altar. And the Lrd their Gd will save them in that day as the flock of his people; for they shall be as the stones of a crown, lifted on high over his land. For how great is his goodness, and how great is his beauty! grain shall make the young men flourish, and new wine the virgins. Ask ye of the Lrd rain in the time of the latter rain, even of the Lrd that maketh lightnings; and he will give them showers of rain, to every one grass in the field. For the teraphim have spoken vanity, and the diviners have seen a lie; and they have told false dreams, they comfort in vain: therefore they go their way like sheep, they are afflicted, because there is no shepherd. Mine anger is kindled against the shepherds, and I will punish the he-goats; for the Lrd of hosts hath visited his flock, the house of Judah, and will make them as his goodly horse in the battle. From him shall come forth the corner-stone, from him the nail, from him the battle bow, from him every ruler together. And they shall be as mighty men, treading down their enemies in the mire of the streets in the battle; and they shall fight, because the Lrd is with them; and the riders on horses shall be confounded. And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them back; for I have mercy upon them; and they shall be as though I had not cast them off: for I am the Lrd their Gd, and I will hear them. And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine; yea, their children shall see it, and rejoice; their heart shall be glad in the Lrd.

FULFILLED: 167-76 BC

Maccabean Revolt and Hasmonean Kingdom

From 167-76 BC, the Maccabean rebels and the Hasmonean dynasty (sons of Zion) were stirred up to wage successful wars against the Greek Seleucid forces (sons of Greece).

“[B]ent Judah—made Judah as it were My bow, and ‘filled’ it ‘with Ephraim,’ as My arrow, wherewith to overcome the successor of the Grecian Alexander, Antiochus Epiphanes, the oppressor of Judah. Having spoken (Zec 9:1-8) of Alexander’s victories, after the parenthesis (Zec 9:9, 10) as to Messiah the infinitely greater King coming, he passes to the victories which Gd would enable Judah to gain over Alexander’s successor, after his temporary oppression of them.”
——Jamieson-Fausset-Brown Bible Commentary (Protestant Christian authors), Zechariah 9:13, Written 1871.

The Jewish warriors were filled with the blood of their enemies, like the blood on the corners of the altar.

“In the Maccabean struggle the bloodshed was often very considerable (see 1Macc. 7:32, 46; 1Macc. 11:47; 2Macc. 8:30; 2Macc. 10:17, 23, 31).”
——Pulpit Commentary (Protestant Christian authors), Zechariah 9:15, Written c. 1900.

From 167-76 BC, Gd miraculously saved his people as they warred against the Greek Seleucid forces.

“There are numerous examples, in the Books of Maccabees, of Gd’s special interposition in his people’s favour, and thus far and in part fulfilling this prophecy (see 1Macc. 3:16-24; 1Macc. 4:6-16; 1Macc. 7:40-50; 2Macc. 2:21, 22; 2Macc. 3:24).”
——Pulpit Commentary (Protestant Christian authors), Zechariah 9:15, Written c. 1900.

During the Maccabean Revolt and Hasmonean dynasty, the rulers came from the tribe of Judah.

“Out of him—Judah is to be no more subject to foreigners, but from itself shall come its rulers.

“[T]he corner—stone, Messiah (Isa 28:16). ‘Corners’ simply express governors (1Sa 14:38; Isa 19:13). The Maccabees, Judah’s governors and deliverers from Antiochus the oppressor, are primarily meant; but Messiah is the Antitype. Messiah supports and binds together the Church, Jews and Gentiles.

“[T[he nail—(Jud 4:21; Isa 22:23). The large peg inside an Oriental tent, on which is hung most of its valuable furniture. On Messiah hang all the glory and hope of His people.

“[B]ow—(Zec 9:13). Judah shall not need foreign soldiery. Messiah shall be her battle-bow (Ps 45:4, 5; Re 6:2).

“[E]very oppressor—rather, in a good sense, ruler, as the kindred Ethiopic term means. So ‘exactor,’ in Isa 60:17, namely, one who exacts the tribute from the nations made tributary to Judah.”
——Jamieson-Fausset-Brown Bible Commentary (Protestant Christian authors), Zechariah 10:4, Written 1871.

The Jewish warriors fought successfully against the Greek Seleucid horsemen.

“[R]iders on horses—namely, the enemy’s horsemen. Though the Jews were forbidden by the law to multiply horses in battle (De 17:16), they are made the Lrd’s war horse (Zec 10:3; Ps 20:7), and so tread down on foot the foe with all his cavalry (Eze 38:4; Da 11:40). Cavalry was the chief strength of the Syro-Grecian army (1 Maccabees 3:39).”
——Jamieson-Fausset-Brown Bible Commentary (Protestant Christian authors), Zechariah 10:5, Written 1871.

“The riders on horses. The strong force of cavalry arrayed against them shall fall before Israel, and be put to shame. The Israelite forces were for the most part infantry, while the principal strength of their [Greek Seleucid] enemies consisted in cavalry.”
——Pulpit Commentary (Protestant Christian authors), Zechariah 10:5, Written c. 1900.

Whistling for Them

Zech. 10:8-10 I will whistle for them, and gather them; for I have redeemed them; and they shall increase as they have increased. And I will sow them among the peoples; and they shall remember me in far countries; and they shall live with their children, and shall return. I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them.

FULFILLED: c. 258-76 BC

Bringing the Jews Back

From around 258-76 BC, Gd brought the Jews back from Egypt and the Seleucid Kingdom (Assyria), and he settled them in the land of Israel, including Gilead.

“When Alexander [the Great] had reigned 12 years, and after him Ptolemy [I] Soter 40 years, [Ptolemy II] Philadelphus then took the kingdom of Egypt, and held it 40 years within one. He procured the Law to be interpreted, and he set free those that were come from Jerusalem into Egypt, and were in slavery there, who were 120,000.
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 2, Section 1, Written c. 93 AD.

“And for his successor Ptolemy [II], who was called Philadelphus, he did not only set all those of our nation free, who were captive under him, but did frequently give money [for their ransom]; and, what was his greatest work of all, he had a great desire of knowing our laws, and of obtaining the books of our sacred scriptures.”
——Josephus (Jewish Pharisee), Against Apion, Book 2, Chapter 4, Written c. 95 AD.

“I [Demetrius II] also make free all those Jews who have been made captives and slaves in my [Seleucid] kingdom. I also give order that the beasts of the Jews be not pressed for our service: and let their Sabbaths, and all their festivals and 3 days before each of them, be free from any imposition. In the same manner, I set free the Jews that are inhabitants in my kingdom, and order that no injury be done them. I also give leave to such of them as are willing to list themselves in my army, that they may do it, and those as far as 30,000; which Jewish soldiers, wheresoever they go, shall have the same pay that my own army hath; and some of them I will place in my garrisons, and some as guards about mine own body, and as rulers over those that are in my court. I give them leave also to use the laws of their forefathers, and to observe them; and I will that they have power over the three toparchies that are added to Judea; and it shall be in the power of the high priest to take care that no one Jew shall have any other Temple for worship but only that at Jerusalem. I bequeath also, out of my own revenues, yearly, for the expenses about the sacrifices, 150,000 [drachmae]; and what money is to spare, I will that it shall be your own. I also release to you those 10,000 drachmae which the kings received from the Temple, because they appertain to the priests that minister in that Temple. And whosoever shall fly to the temple at Jerusalem, or to the places thereto belonging, or who owe the king money, or are there on any other account, let them be set free, and let their goods be in safety. I also give you leave to repair and rebuild your Temple, and that all be done at my expenses. I also allow you to build the walls of your city, and to erect high towers, and that they be erected at my charge. And if there be any fortified town that would be convenient for the Jewish country to have very strong, let it be so built at my expenses.’ This was what Demetrius promised and granted to the Jews, by this letter. But king Alexander raised a great army of mercenary soldiers, and of those that deserted to him out of Syria, and made an expedition against Demetrius.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 13, Chapter 2, Sections 3-4, Written c. 93 AD.

“I will hiss for them — Rather, whistle, as the word שׁרק should be here translated. I will call them from distant countries, as a shepherd calls his flock together with his whistle.

“For I have redeemed them — For I have, and will, by the workings of my divine providence, deliver and redeem them out of their enemies’ hands, and from those who hold them captives.

“And they shall increase as they have increased — Namely, in the most flourishing times, such as were the reigns of David and Solomon.

“I will sow — Rather, I have sown, them among the people — Or nations, for it appears beyond a doubt that what had been formerly done is here spoken of.

“And they shall remember me in far countries — Whithersoever they were driven.

“I will bring them again also out of the land of Egypt — Ptolemy [II] Philadelphus, one of the kings of Egypt, redeemed no fewer than 100,000 of the Jews, and sent them home; Gd, no doubt, inclining him to be thus remarkably favourable and kind to them. For this, we have the testimony of Josephus’s history; as also, that other kings released many of those who still remained slaves, or servants in Egypt, and sent them back to their own land.

“And gather them out of Assyria — This was done by Alexander, the son of Antiochus Epiphanes, and by both the Demetriuses, as Josephus relates. This redeeming and releasing of the Jews, who were captives or servants in divers countries, by several kings, and sending them home at their charge or expense, which Josephus affirms to have been done, is a fact so very extraordinary that it deserves to be attended to; for it is a certain proof that the divine providence can accomplish whatever it pleases. And as this extraordinary particular was repeatedly foretold and promised by Gd’s prophets, long before it took place, and when there was not the least human probability of it, it is a striking proof of the truth and divine inspiration of the Holy Scriptures.

“I will bring them unto the land of Gilead and Lebanon — Gilead was taken by the arms of the Maccabees, and the cities of Syria, (here signified by Lebanon, a famous mountain in Syria) by Hyrcanus and his successors.”
——Joseph Benson (Protestant Christian), Commentary of the Old and New Testaments, Zechariah 10:8-10, Written c. 1815.

“Gilead and Lebanon. A designation of the northern district of Palestine, on both sides of the Jordan, in which these tribes had been originally settled. This region had been most exposed to hostile attacks, and was the first to be depopulated. Place shall not be found for them (Isaiah 49:20). Josephus testifies to the teeming population of Galilee in later times (‘Bell. Jud.,’ 2:03, 1; 3:3, 2; 4:1, 2; 7:5).”
——Pulpit Commentary (Protestant Christian authors), Zechariah 10:10, Written c. 1900.

Sea of Affliction

Zech. 10:11-12 And he will pass through the sea of affliction, and will smite the waves in the sea, and all the depths of the Nile shall dry up; and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart. And I will strengthen them in the Lrd; and they shall walk up and down in his name, saith the Lrd.

Sea = Peoples

Wave = Nation

FULFILLED: 274 BC – 33 AD

Israel Caught in Six Syrian Wars

And from 274-168 BC, Israel was caught between (passed through) the peoples (sea) who harassed them (of affliction) during the six Syrian Wars, and Gd struck the nations (waves) among the groups of people (sea), and all the peoples (depths) of Egypt (the Nile) were conquered (dried up) by the Romans in 30 BC; and the pride of Seleucid Kingdom (Assyria) was brought down by the Romans in 63 BC, and the sovereign rule (sceptre) of Egypt departed in 30 BC. And Gd strengthened Israel in the Lrd Jsus from 26-33 AD; and they walked up and down in his name, saith the Lrd.

“Now it happened that in the reign of Antiochus [III] the Great, who ruled over all Asia, that the Jews, as well as the inhabitants of Celesyria, suffered greatly, and their land was sorely harassed; for while he was at war with Ptolemy [IV] Philopater, and with his son [Ptolemy V], who was called Epiphanes, it fell out that these nations were equally sufferers, both when he was beaten and when he beat the others; so that they were very like to a ship in a storm, which is tossed by the waves on both sides; and just thus they were in their situation in the middle between Antiochus’s prosperity and its change to adversity.”
——Josephus (Jewish Pharisee), Antiquities of the Jews, Book 12, Chapter 3, Section 3, Written c. 93 AD.

“He [Augustus] delayed at Brundisium only 27 days — just long enough to satisfy all the demands of the soldiers — and then went to Egypt by a roundabout way through Asia and Syria, laid siege to Alexandria, where Antony had taken refuge with Cleopatra, and soon took the city. Although Antony tried to make terms at the eleventh hour, Augustus forced him to commit suicide, and viewed his corpse. He greatly desired to save Cleopatra alive for his triumph, and even had Psylli brought to her, to suck the poison from her wound, since it was thought that she had died from the bite of an asp.”
——Suetonius (pagan Roman), The Twelve Caesars, Life of Augustus, Paragraph 17, Written 121 AD.

“He [Augustus] reduced Egypt to the form of a [Roman] province, and then to make it more fruitful and better adapted to supply the city with grain, he set his soldiers at work cleaning out all the canals into which the Nile overflows, which in the course of many years had become choked with mud.”
——Suetonius (pagan Roman), The Twelve Caesars, Life of Augustus, Paragraph 18, Written 121 AD.

“But Pompey, the successor of Lucullus, when he had overthrown Mithridates, allowed Tigranes to reign in Armenia and expelled Antiochus [XIII] from the government of Syria, although he had done the Romans no wrong. The real reason for this was that it was easy for Pompey, with an army under his command, to rob an unarmed king, but the pretense was that it was unseemly for the Seleucids, whom Tigranes had dethroned, to govern Syria, rather than the Romans who had conquered Tigranes. In this way the Romans, without fighting, came into possession of Cilicia and both inland Syria and Coele-Syria, Phoenicia, Palestine, and all the other countries bearing the Syrian name from the Euphrates to Egypt and the sea.”
——Appian (pagan Greek), Syrian Wars, Sections 49-50, Written c. 150 AD.

“For in the Jewish war which lately raged, Bar Kokhba, the leader of the revolt of the Jews, gave orders that Christians alone should be led to cruel punishments, unless they would deny Jsus Chrst and utter blasphemy.”
——Justin Martyr (Roman Christian), First Apology, Chapter 31, Written 156 AD.

“Bar Kokhba was convinced that Rabbi Eleazar wanted to surrender the city, so when the latter finished his praying, he had him brought into his presence and asked him: ‘What did the Cuthean tell you?’ He answered: ‘I do not know what he whispered in my ear, nor did I hear anything, because I was standing in prayer and am unaware what he said.’ Bar Kokhba flew into a rage, kicked him with his foot and killed him. A heavenly voice issued forth and proclaimed: ‘Woe to the worthless shepherd that leaveth the flock! The sword shall be upon his arm, and upon his right arm!’ It said to him, ‘Thou hast paralyzed the arm of Israel and blinded their right eye; therefore shall thy arm wither and thy right arm grow dim!’ Forthwith the sins [of the people] caused Bethar to be captured. Bar Kokhba was slain and his head taken to Hadrian. He asked: ‘Who killed him?’ A Cuthean said to him: ‘I killed him.’ ‘Bring his body to me,’ he ordered. He went and and found a snake encircling its neck. So Hadrian, when told of this, exclaimed: ‘If his Gd had not slain him, who could have overcome him?’ And there was applied to him the verse: Except their rock [Kefar] had given them over.”
——Lamentations Rabbah (Rabbinic Jewish commentary), 2.2.4, Written c. 500 AD.

Third Kingdom

Leopard Beast

Interpretation

FULFILLED: 336-30 BC

Bronze Image

Interpretation

FULFILLED: 336-30 BC

Goat With Four Horns

Interpretation

FULFILLED: 336-165 BC

Chariot of White Horses

Interpretation

FULFILLED: 330 BC

Great Angel

Mighty King

Divided to North, South, East, West

Strong King and Commander

Daughter Making Alliance

Shoot From Her Roots

Carrying Back to Egypt

Going and Returning

Son Waging War

Multitude Given Into His Hand

Exalted Heart

Multitude Greater Than Before

Standing Up Against King of South

Sons of Robbers

Taking a Fortified City

Standing in the Land

Strength of His Whole Kingdom

Setting Face to the Coasts

Fortresses of His Own Land

Sending a Money-Collector

Contemptible Person

Forces Swept Away

Acting Treacherously

Scattering Gifts

Stirring Up His Power

Speaking a Lie at One Table

Heart Against the Holy Covenant

Being Disheartened

Indignation Against the Holy Covenant

Abomination of Desolation

Displaying Strength

Zechariah

Encamping About My House

Zion Against Greece

Whistling for Them

Sea of Affliction

Fourth Kingdom