Bible Commentary (1871–1879 Edition) (continued)
Gabriel Comfortelh Daniel, DANIEL VIII. and Interpretelh Iht Vision, nnto me--the answer Is to Daniel, not to the Inquirer, for the liilter had asked In Daniel's name, as vice versa the saint or angel (Job 15.15; Psalm 89.6,7) speaks of the vision granted to Daniel, as it it had been granted to himtake place at "the time of the end" makes it likely that the Antichrist ultimately referred to (besides tlie immediate reference to Antioclius) in this chapter, and the one In ch. 7. 8, are one and the same. The objection tliat the one in ch. 7. springs out of the ten divisions of the Koman earth, the fourth kingdom, the one in ch. 8. and 11. from one of the four divisions of the third kingdom, Greece, is answered thus : The four divisions of the Grecian emi)ire, having become parts of the Koman empire, shall at the end form four of its ten final divisions. [TiiKGKLi.KS.] However, the origin from one of the four parts of the third kingdom may be limited to Anliochus, the immediate subject of ch. 8. and 11., whilst the ulterior typical reference of these chapters, viz.. Antichrist, may belong to one of the ten Roman divisions, not necessarily one formerly of the four of the third kingdom. The event will tell. "Time of the end" may apply to the time of Antioehus. For it self. For lioly nien are in Scripture represented as having attendant angels, with whom tiiey are in a way identified in InLeresls. If the conversation had been limited to the angels, it could have beeu of no use to us. But God conveys it to prophetical men, for our good, through the ministry of angels, two tliousaiid . . . tliree liimdred days —Ui., moriiinys and evenings, specified in connection with the morning and evening sacrifice. Cf. Genesis 1. 6. Six years and 110 days. This includes not only the three and a half years during which the daily sacrifice was /orftitfrfen by Anliochus (Josbfhus, B. J. 1. 1. sec. 1), but the whole series of events whereby it was practically interruijted beginning with the "little horn waxing great toward the pleasant land," and "casting down some of the host" (v.
is the prophetic phrase for the time of fulfilment, seen always at the end of the prophetic horizon (Genesis 49. I; Numbers 24. 14). 19. the laiit end of tlie indi{;nation God's displeasure against the Jews for their sins. For their comfort they are told, the calamities about to come are not to be forever. Tlie "time" is limited (ch. 9. 27; 11.27,31,36; 12.7; Habakkuk 2.3). 21. the first king Philip was king of Macedon before Alexander, but the latter was the first who, as a generalissimo of Greece, subdued the Persian empire. 23. not In hU power—not with the power which Alexander possessed. [AI.'VURKK.] An empire united, as under Alexander, is more powerful than one divided, as under the four Diadochi. 33. transgressors are come to tl»e full—This does not hold good of the times of Antioehus, but of the closing times ol the Christian era. Cf. Luke 18. 8, and 2 Timot hy 3. 1-9, as to the wickedness of the world, in general just before Christ's second coming. Israel' s ^nWl, too, shall then be at the full, when they who rejected thrist shall receive Antichrist;
9. 10); viz., when in 171 B. c, or the jnonth .Sivau in the year 1 12 of the era of the Seleucidas, the sacrifices began to be neglected, owing to the high priest Jason introducing at Jerusalem Grecian customs and amusements, the paliEStra and gymnasium; ending with the death of Anliochus, Kio B. c, or the month Shebath, in the year
148 of the Seleucid era. Cf. 1 Maccabees 1. 11-15; 2 Maccabees 4. 9, &c. The reason for the greater minuteness of historical facts and dates, given in Daniel's prophecies, than in those of the New Testament, is, that Israel not having yet the clear views which Christians have of immortality and the heavenly inheritance, could only be directed to the earthly future; lor it was on earth the looked-l'or Messiah was to appear, and the sum and subject of Old Testament prophecy was the kingdom of God upon earth. Tlie minuteness of the revelation of Israel's eartlily destiny was to compensate for the absence, in the Old Testament, of views of heavenly glory. Thus, in ch.
fulfilling Jesus' words, " I am come in my Father's name, and ye receive me not; if another shall come in his own name, him ye will receive" (cf. Genesis 15. 16 ; Matthew
0., the times of Messiah are foretold to the very year; in ch. 8. the times of Anliochus, even to the day; and in ch. II. the Syro-Egyptian struggles in most minute de-
23. 32; 1 Tliessalonians 2. 16). of fierce countenance— (Deuteronomy 28. 50); one who will spare neitlier old nor young. xijulei-stand Jng dark sentences—rather, artifices. [Geseniuh.J Antioehus made himself master of Egypt and Jerusalem successively by craft (1 Maccabees I. 30, &c.
tail. Tkegelles thinks the 2300 days answer to the week of years (ch. 9. 27), during wliich the destroying prince
(ch. y. makes a covenant, which he breaks in the midst of the week (viz., at the end of three and a half years). Tlie seven years exceed the 2300 days by considerably more than a half year. This period of the seven years' excess above the 2300 days may be allotted to the preparations needed for setting up the temple worship, with Antichrisl's permission to the restored Jews, according
2 M.accabees 5. 24, &c.). 'H. not toy his own power which in the beginning was "little" (d. 9; ch. 7. 8); but by gaining over others through craft, the once little hora became " mighty " (cf. v. 25; ch. H. 23). To be fully realized by .'Vntichrist. He shall act by the power of Satan, who to his "covenant" with them; and the 2300 days may date from the actual setting up of the worship. But, says AuBEKLPJN, the more accurate to a day the dates as to Autiochus are given, the less should we say the 1290, or 1335 days (ch. 12. II, 12) correspond to the half week troughly), and the 2300 to the whole. The event, however, may, in the case of Antichrist, show a correspondence between the days here given and ch. 9. 27, such as is not yet discernible. The term of 2300 days cannot refer to 2;W0 years of the treading down of Christianity by Molianimedanism, as this would leave the greater portion of the time yetfuture; whereas, Mohammedanism is fast waning.
shall then be permitted to work through him in unrestricted license, such as he has not now (Uevelation 13. 2); hence the ten kingdoms shall give the beast their power
(2 Tliessalonians 2. 9-12; Revelation 17.13). proipcr and practise—prosper in all that he attempts (n. 12). lioly people—his persecutions are especially directed against the Jeivs. 35. by peace—by pretending "peace" and friendship; in the midst oj security [Gesknius], suddenly striking his blow (cf. Note, Jeremiah 15. 8). "A spoiler al noon-day." also . . . against the Prince of princes—not merely against the Jews [v. 11 ; ch. 11. 36). broken without hand—by God's special visitation. The stone " cut out of the mountain without hands," i.e., Christ, is to smite the world-power image on his feet (ch. 2. 34), j. e., in
If the 2300 days mean years, dating from Alexander's conquests, ,334 B. c. to 323, we should arrive at aliout the close ol the sixth thousand years of the world, just as the its last development (cf. ch. 7. 11). Antioehus' horrible death by worms and ulcers, when on his way to Judia, Intending to take vengeance for the defeat of liis armies by the Maccabees, was a pi imary fulfilment, foreshadowing God's judgment on llie last enemy of the Jewish Church. !4«. sliut . . . up . . . Vision—implying the vision was not to be understood for the present. In Uevela-
12ti0 years (ch. 7. 23) from Justinian's decree arrive at the same terminus. The Jews' tradition represents the Beventh thousand as the millennium. Cumminq remarks,
480 n. c. is the date of the waning of the Persian empire before Greece ; deducting 480 from 2:300, we have 1820; and in 1821, Turkey, the successor of the Greek empire, began
Ui wane, and Greece became a separate kingdom. See tion 2'2. 10 it is said, "deal not the vision, for the time is
Note, ch. 12. 11. elcansed— juslified, vindicated from profanation. Juilas Maccabeus celebrated the feast of dedication after the cleansing, on tlie twenty-fill li of tlie at hand." What In Daniel's time was hidden was mou© fully explained in Revelation, and as the time draws nearer it will be clearer still. It shall be for many days —it refers to remote times (Ezekiel I'i. 27). 37. 1 . . . was sick-through grief at the calani Hles coming on my peonintli montii, Klsleu (1 Maccabees 4. 51-58 ; 2 Maccabees
10. 1-7; John 10. 22). As to the antltypical dedication of the new temple, see F>.ekiel 43., &c. ; also Amos 9. 11, 12. 16. CJaljriel—meaning, The strength of God. 17. the time of the end—so v. I9;.ch, II. 35, 36. 40. The event being to ple and tlie Church of God (cf. Psalm 102. 14). afterward
I . . . did the ktrag'ii buitinegs—he who holds nearest
DANIEL IX.
Daniel's Confession and Prayer
for the Restoration of Jerusalem.
rence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment, keeping . . . covenant and merey—i. e., tlie covenant of, thy mei-cy, whereby thou liast promised to deliver us, not for our merits, but of thy mercy (Kzekiel 36. 22, 23). So •\^ak and sinful is man that any covenant for good on God's part with him, to take efl['ect, must depend solely on His grace. If he be a God to be feared for His j ustice. He la one to be trusted for His " mercy." love . . . keep li is commandments—keeping his commandments is the only sure test of love to God (John 14. 15). 5. Cf. Neheniiah's confession, Nehemiah 9. sinned . . . committed iniquity . . . done wickedly . . . rebelled—a climax. Erred in ignorance . . . sinned by infirmity . . . habitually and wilfully done wickedness ... as open and obstinate rebels set ourselves against God. 6. prophets . . . spnke ... to our kings ... to all tlie people—they fearlessly warned all without respect of persons. 7. confusion of faces, as at this day—shame at our guilt, betrayed in our countenance, is what belongs to us; as our punislnnent " at this day" attests, near, and ... far off—the cliastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in theguilt. 9. mercies—the piuraJ Intensifies the force ; mercj' manifold and exhibited in countless ways. Asitis liumblingto recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord our God." though we have rcbe Ued—rather, since, &c. [ Vulgate] (P.salm 25.
communion with heaven can best discharge the duties of comnjon life, none understood it—he had heard of kings, but knew not their names ; he foresaw the events, but not the time when they were to take place; thereupon he could only feel "astonished," and leave all with the omniscient God. [Jerome.]
CHAPTER IX.
Ver. 1-27. Daniel's Confession and Peayer for JbKCSALEM : Gabriel comforts him by the Prophecy of THE Seventy Weeks. The world-powers here recede from the view; Israel, and the salvation by Messiaii 'promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come In glor" as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort " the wise." In the interval between Antlochus and Christ, no further revelation was needed ; therefore, as in the first part of the book, so in the second, Christ and Antiolirist in connection are the theme. 1. first year of Darius Cyaxares II., in whose name Cyrus, his nephew, son-inlaw, and successor, took Babylon 538 b. c. The date of this chapter is therefore .'>37 b. c, a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at tlie beginning of the captivity, 606 b. c. son of Ahasuerus—called Astyages by Xenophon. Ahasuerus was a name common to many of the kings of Medo-Persia. made king the phrase implies that Darius owed the kingdom not to his own prowess, but to tliat of another, viz., Cyrus. 3. understood by books—rather, letters, i. e., Jeremiah's letter (Jeremiali 29. 10) to the captives In Babylon ; also Jeremiah 25. 11, 12; cf. 2 Chronicles 36. 21; Jeremiah 30. 18;
11). Our punishment Is not inconsistent with His "mercies," since we have rebelled against Him. 10. set before us—not ambiguously, but plainly, so that we were without excuse. 11. all—(Psalm 14.3; Romans 3.12.) the curse . . . and . . . oath . . . in . . . law—the curse against Israel, if disobedient, which God ratified by oath (Leviticus 26.14-39; Deuteronomy 27. l,S-26; 28.15-68 ; 29). 13. confirmed his words—showed by tlie punishments we suficr, that His words were no idle threats, under. , . heaven hath not been done as . . . upon Jerusalem—(Lamentations 1. 12.) 13. yet made we not our prayer before— soothed not the face of. Not even our chastisement has taught us penitience (Isaiah 9. 13; Jeremiah 5. 3 ; Hosea 7.10). Diseased, we spurn the healing meaicine. that we might turn, &c.—Prayer can only be accepted when joined with the desire to turii from sin to God (Psalm 66. 18; Proverbs 28. 9). understand thy truth attentively regard thy faithfulness in fulfilling thy promises, and also thy threats. [Calvin.] Tliy law (ch.
31. 38. God's promises are the ground on which we sliould, like Daniel, rest sure hope ; not so as to make our prayers needless, but rather to encoui-age them. 3. prayer . . . Buppllcation lit., " intercessions . . .entreaties for mercy." Praying for blessings, and deprecating emls. *. my confession—according to God's promises in Leviticus 26. 39-
42, that If Israel in exile for sin should repent and con/e.is, God would remember for them His covenant with Abraham (cf. Deuteronomy 30. 1-5; Jeremiah 29. 12-14; James
8. 12). [Maurer.] 14-. watched upon the evil—expressing ceaseless vigilance that His people's sins niiglit not escape His judgment, as a watchman on guard niglit and day (Job 14. 16; Jeremiah 31. 28; 44. 27). God watc/u'ng upon the Jews punishment forms a striking contrast to the Jews' slumbering in their sins. God is riglitcpus—True penitents "justify"' God, "ascribing rigliteousness to Him," instead of complaining of their punishment as too severe (Nehemiah 9.33; Job 36. 3; Psalm 51. 4; Lamentations 3. 39-42). 15. brought thy people . . . out of . . . Egypt—a proof to all ages that the seed of Abraham is
4. 10). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration (Psalm 102. 13-17). Daniel takes his countrymen's place of confession of sin, identifying himself with them, and, as their repre Bentative and intercessory priest, "accepts the punisliment of their iniquit.v." Thus he typifies Messiah, tlie Slu-bearer and great Intercessor. The prophet's own life ond experience forms the fit starting-pointof the propliecy concerning the sin-atoneihent. He prays for Israel's restoration as associated in the prophets (cf. Jeremiah 31. 4, tliy covenant people. That ancient benefit gives; us hope that thou wilt confer a like one on us now under similar circumstances (Psalm 80. 8-14 ; Jeremiah 32. 21 ; 23. 7, 8). as at this day—is known. 16. thy righteousness—not stern justice in punishing, but thy faithfulness to thy promises of mercy to them who trnst in thee (Psalm 31. 1 ; 113. I), thy city — chosen as thine In the election of grace, which changes not. for . . . Iniquities of . . . fatliers—(E.xodus
XI, 12, 31, &e. ) with the hope of Messiah. The revelation, now granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one, viz., the redemption from captivity, and the full Messianic redemption. God's servants, who, like Koah's father (Genesis 5. 29), hoped many a time that now the Comforter of their af Hictions was at hand, had to wait from age to age, and to view preceding fulfilments only as pledges of the coming of Him whom they so earnestly desired to see (Matthew 13.17); as now also Christians, who believe that tlie Lord's second coming is nigli, are expected to continue waiting. So Daniel is informed of a long period of seventy propiietic weeks before Messiali's coming. Instead of seventy years, as he might have expected (cf. Matthew 18.21,22). [Auberlen.] g;reat and dreadful God—as we know to our cost by the calamities we sufl Ter. The greatness of God and His dreadful abhor-
20. 5.) He does notimpugn God's justice in this, as did the murmurers (Ezeklel 18. 2, 3; cf. Jeremiah 31. 29). thy people ... a reproach—which brings reproach on thy name. " All the nations that are about us" will sajthat thou, Jehovah, wast not able to save thy peculiar people. So V. 17, " for the Lord's sake;" v. 19, "for thine own sake" (Isaiah 48. 9, H). 17. cause thy face to shine—metaphor from the sun, which gladdens all that it beams upon (Numbers 6. 25; Malachi 4. 2). 18. present . . . supplications—lit., cause to fall, &c. (cf. note, Jeremiah 36. 7). 19. The short broken ejaculations and repetitions show the intense fervour of his supplications, defer not—ho Im-
Gabriel Informeth Daniel DANIEL IX. of tlie Seventy Weeks.
plies that the seventy years are now all but complete, thine own sake—often repeated, as being the strongest plea (Jeremiah U. 21.) 30. vvIiUes I was speaking—repeated in V. 21; empliatically marking tliat the answer was given l)efore the prayer was completed, as God promised (Isaiah 30. 19; 65. 24; cf. Psalm 32. 5). HI. I Uad seen in tlie vision at tlie beginning—u £2., In the forl Ser vision by tlie river Ulai (ch. 8. 1, 16). fly swiftly— with ninth chapter minutely predicts Christ's first coming, and its ettects on tlie covenant people. The seventy weeks date thirteen years before the rebuilding of Jerusalem ; for then the re-establishment of the theocracy began, viz., at the return of Ezra to Jerusalem, 457 B. c. So Jeremiah's seventy years of the captivity begin 606 b. c, eigliteeu years before the destruction of Jerusalem, for then Judah ceased to exist as an independent theocracy, having fallen under the sway of Babylon. Two periods are marked in Ezra : (1.) The return from the captivity under Jeshua and Zerubbabel, and rebuilding of the temple, which was the first anxiety of tlie theocratic nation. (2.) The return of Ezra (regarded by the Jews as a second Moses) from Persia to Jerusalem, the restoration of the city, the iidweariness, i. e., move swiftly as one breathless and wearied out with quick running. [Gesenius.] English Version is better (Isaiah 6. 2 ; Ezekiel 1. 6 ; Revelation 14. 6). lime of. . . evening oblation—tlie ninth hour, three o'clock (cf.
1 Kings 18. 36). As formerly, when the temple stood, this hour was devoted to sacrifices, so now to prayer. Daniel, during the whole captivity to the very last, with pious patriotism never forgot God's temple-worship, but speaks of its rites long abolished, as if still in use. 33. to give thee . . . nntlerstandlng-ch. 8. 16; v. 26 in that chapter shows that the symbolical vision had not been undertionality, and the law. Artaxerxes, in the seventh year of his reign, gave him the commission which virtually includes permission to rebuild the city, afterwards confirmed to and carried out by Nehemiah in the twentieth year (Ezra 9. 9; 7, 11, &c.); v. 25, " from the going forth of the commandment to build Jerusalem," proves that the second of the two periods is referred to. The words in i>. 24 are not, "are determined upon the holy city," but " upon thy people and thy holy city ;" thus the restoration of the religious national polity and the law (the inner work fulfilled by Ezra the priest), and the rebuilding of the houses and walls (the outer work of Nehemiah, the governor), are both included in v. 2.5, "restore and build Jerusalem." "Jerusalem" represents both the city, the body, and the congregation, the soul of the state. Cf. Psalm 46., 48., 87. The starting-point of the seventy weeks dated from eighty-one years after Daniel received the prophecy : the object being not to fix for him definitely the time, but for the Church : the prophecy taught him that the Messianic redemption, which he thought near, was separated from him by at least a half millennium. Expectation was sufficiently kept alive by the general conception of the time; not only the Jews, but many Gentiles looked for some great Lord of the earth to spring from Judea at that very time (Tacitus, Hist. 5. 13; Suetonius, Fesp. 4). Ezra's placing of Daniel in the canon immediately before his own book and Neliemiah's was perhaps owing to his feeling that he himself brought about the beginning of the fulfilment of the prophecy (ch. 9). [AuBERLEN.j determined lit., cut out, viz., from the whole course of time, for God todeal in a particular manner with Jerusalem, tliy . . . thy—Daniel had in his prayer often spoken of Israel as "<Aj/ people, thy holy city;" but Gabriel, in reply, speaks of them as Daniel's ("thy" . . . "thy") people and city, God thus intimating that until the "everlasting righteousness" should be brought in by Messiah, He could not fully own them as His [TkeQELLEsj (cf. Exodus 32. 7). Rather, as God is wishing to console Daniel and the godly Jews, " the people whom thou art so anxiously praying for;" such weight does God give to the intercessions of the righteous (James 5. 16-18X finish lit., shut up; remove from God's sight, i. e., abolish (Psalm 51. 9). [Lengkerke.] The seventy years' exile was a punishment, but not a full atonement, for the sin of the people; this would come only after seventy prophetic weeks, through Messiah, make an end of—The Hebrew reading, " to steal," i. e., to nide out of sight (from the custom of sealing up things to be concealed, cf. Job 9.
stood. God therefore now gives "information" directly, Instead of by symbol, which required interpretation. 33. At tlie beginning of tliy supplications, &c.—The promulgation of the Divine decree was made in heaven to the angels as soon as Daniel began to pray, came fortli —from the Divine throne ; so v. 22. thou art greatly beloved—ZiX, a man of desires (cf. Ezekiel 23. 6, 12); the object of God's delight. As the apocalyptic prophet of the New Testament was "the disciple whom Jesus loved," so the apocalyptic prophet of the Old Testament was " greatly beloved" of God. the vision—the further revelation as to Messiah in connection with Jeremiah's prophecy of seventy years of tlie captivity. The charge to " understand" is the same as in Matthew 24. 15, where Rome primarily, and Antichrist ultimately, is referred to (cf. note, v. 27, below), a*. Seventy weeks viz., of years; lit.,Seventy sevens ; seventy heptads or liebdomads; 490years; expressed in a form of "concealed definiteness" [HengstenbebgJ, a usual way with tlie propliets. The Babylonian captivity is a turningpoint in the history of the kingdom of God. It terminated the free Old Testament theocracy. Up to that time
Israel, though oppressed at times, was, as a rule, free. From the Babylonian captivity the theocracy never recovered its full freedom down to Its entire suspension by Rome; and this period of Israel's subjection to the Gentiles is to continue till the millennium (Revelation 20.), when Israel sliall be restored as head of the New Testament theocracy, which will embrace the whole earth. The free theocracy ceased in the first year of Nebuchadnezzar, and tlie fourth of Jehoiakim ; the year of the world
3338, the point at which the seventy years of the captivity begin. Heretofore Israel had a right, If subjugated by a foreign king, to shake oflf the yoke (Judges 4. and 5.; 2 Kings 18. 7) as an unlawful one, at the first opportunity. But tlie nropliets (Jeremiah 27. 9-11) declared it to be God's will that they should submit to Babylon. Hence every ef Tort of Jehoiakim, Jeconlah, and Zedeklah to rebel was vain. The period of the world-times, and of Israel's depression, from the Babylonian captivity to the millennium, though abounding more In afflictions (e. g., the two destructions of Jerusalem, Antlochus' persecution, and those which Christians suf Tered), contains all that was good In the preceding ones, summed up in Christ, but in a way visible only to the eye of faith. Since He came as a servant, He chose for His appearing the period darkest of
7), is better supported, make reconciliation for— to cover, to overlay (as with pitch. Genesis 6. 14). Cf. Psalm all as to His people's temporal state. Always fresh persecutors have been rising, whose end is destruction, and so it sliall be with the last enemy, Antichrist. As the Davidic epoch is the point of the covenant people's highest glory, so the captivity is that of their lowest humiliation. Accordingly, the people's suf Terings are reflected in the picture of the suffering Messiah. He is no longer represented as the theocratic King, the Antitype of David, but aa the Servant of God and Son of man ; at the same time the cross being the way to glory (cf. ch. 9. with ch. 2. 34, 35,
32. 1. bring In everlasting righteousness—i>iz., the restoration of the normal state between God and man (Jeremiali 23. 5, 6) ; to continue eternally (Hebrews 9. 12; Revelation 14. 6). seal up . . . vision . . . prophecy — lit., prophet. To give the seal of confirmation to the prophet and ills vision by the fulfilment, anoint the Most Holy —primarily, to "anoint," or to consecrate after its pollution " the Most Holy" place : but mainly Messiah, the antitype to the Most Holy place (John 2. I9~22). The propitiatory in the temple (the same Greek word expresses th« mercy-seat and propitiation, Romans 3. 25), which the Jews looked for at the restoration from Babylon, shall have Ita true realization only in Messiah. For it is only when sin
44, and ch. 12. 7). In the second and seventh chapters,
Clirlst's first coming Is not noticed, for Daniel's object was to prophesy to his nation as to the whole period from the destruction to the re-estab Ushment of Irrael; but this 640 is "made an epd of,'' God's presence can be perfect
Gabriel Tnformeth Danid DANIEL IX. of the Seventy Weeks.
24 ; 23. 28-31). Israel might naturally expect Messiah's kingdom of glory, if not after the seventy years' captivmanifested. As to " anoint," cf. Exodus 40. 9, 34. Messiah was anointed with the Holy Ghost (Acts 4. 27; 10. 38). So ity, at least at the end of the sixty-two weeks; but, instead of that, shall be His death, and the consequent destruction of Jerusalem, notfor himself—rather, " thera shall be nothing to Him" [Hengstenberg] ; not that the hereafter, God-Mcssiah will "anoint" or consecrate with His presence the holy place at Jerusalem (Jeremiah 3. 16,
17; Ezekiel 37. 27, 28), after its pollution by Antichrist, of which the feast of dedication after the pollution by Antiochus was a type. 25. from the going fortSi of the commandment— yiz., the command from God, whence originated the command of the Persian king (Ezra 6. 14). AUBERLEN remarks, there is but one Apocalypse in each Testament. Its purpose in each is to sum up all the preceding prophecies, previous to the "troublous times" real object of His first coming (His spiritual kingdom) should be frustrated; but the eart/iZj/ kingdom anticipated by the Jews should, for the present, come to naugld, and not then be realized. Tkegelles refers the title, "the Prince" {v. 25), to the time of His entering Jerusalem on an ass's colt. Ills only appearance as a king, and six days afterwards put to death as " King of the Jews." the people of tlie prince—the Romans, led by Titus, tlie representative of the world-power, ultimately to be transferred to Messiah, and so called by Messiah's title, " the Prince;" as also because sent by Him, as His instrument of judgment (Mattliew 22. 7). end thei-eof—of the sanctuary. Tregelles takes it, "the end of the Prince," the of the Gentiles, in which there was to be no revelation. Daniel sums up all the previous Messianic prophecy, separating into its individual phases what the prophets had seen in one and the same perspective, the temporary deliverance from captivity and the antitypical final Messianic deliverance. The seventy weeks are separated
(V. 2r)-27) into tliree unequal parts, seven, sixty-two, one. The seventieth is the consummation of the preceding last head of the Roman power. Antichrist, with a flood—viz., of war (Psalm 90. 5 ; Isaiah 8. 7, 8 ; 28. 18). Implying the completeness of the catastrophe, "not one stone left on another." unto the end of the war ones, as the Sabbath of God succeeds the working days; an idea suggested by the division into iveeks. In the sixty-nine weeks Jerusalem is restored, and so a place rather, "unto the end there is war." determined—by God's decree (Isaiah 10. 23 ; 28. 22). 37. he shall conlirm the covenant—Christ. The confirmation of the covenant is prepared for Messiah wherein to accomplish His sabbatic work (u. 25, 26) of "confirming the covenant"
(v. 27). The Messianic time is the Sabbath of Israel's history, in which it had the offer of all God's mercies, but in which it was cut off for a time by its rejection of them. As the seventy weeks end with seven years, or a week, so tliey begin with seven times seven, t. e., seven weeks. As the seventieth week is separated from the is assigned to Him also .elsewhere. Isaiah 42.6, "I will give thee for a covenant of the people" {i. e.. He in wliom the covenant between Israel and God is personally expressed); cf. Luke 22. 20, "The new testament in my blood;" Malachi 3. 1, "the angel of the covenant;" Jeremiah 31. 31-34, describes the Messianic covenant in full. Contrast ch. 11. 30, 32, " forsake the covenant," " do wickedly against the covenant." The pi-ophecy as to Mesrest OS a period of revelation, so it may be with the seven weeks. The number seven is associated with revelation; for the seven spirits of God are the mediators of all His revelations (Revelation 1. 4; 3. 1; 4. 5). Ten is the number siali's confirming the covenant with many would comfort the faitliful in Antiochus' times, who suffered partly from persecuting enemies, partly from false friends (ch.
of what is human; e.g., the world-power issues in ten heads and ten liorns (eh. 2. 42; 7. 7). Seventy is ten multiplied by seven, tlie human moulded by the Divine. The
11.33-35). Hence arises the similarity of the languago here and in ch. 11. 30, 32, referring to Antiochus, the type of Antichrist, with many—(Isaiah 53. 11; Matthew teventy years of exile symbolize the triumph of the worldpower over Israel. In the seven times seventy years the world number ten is likewise contained, t. e., God's people is still under the power of the world ("troublous times"); but the number of the Divine is multiplied by
20. 28 ; 26.28; Romans 5. 15, 19; Hebrews 9. 2S.) In . . . midst of . . . week.—the seventy weeks extend to 33
A. D. Israel was not actually destroyed till 79 a. d., but it was so virtually, 33 a. d., about three or four years after
Itself; seven times seven years, at the beginning a period of Old Testament revelation to God's people by Ezra, Nehemiah.and Malachi, whose labours extend over about half a century, or seven weeks, and whose writings are last in the canon ; and in the end, seven years, the period of New Testament revelation in Messiah. The commencing seven weeks of years of Old Testament revelation are hurried over, in order that the chief stress might rest on the Messianic week. Yet the seven weeks of Old Testament revelation are marked by their separation from the sixty-two, to be above those sixty-two wlierein there was to be none. Messiah the Prince Hebrew, Nagid. MesHah is Jesus' title in respect to Israel (Psalm 2. 2; Matthew
Christ's death, during which the gospel was preached exclusively to the Jews. When the Jews persecuted the Church and stoned Stephen (Acts 7.), the respite of grace granted to thera was at an end (Luke 18. 7-9). Israel, having rejected Christ, was rejected by Christ, and henceforth is counted dead (cf. Genesis 2.17 with 5. 5; liosea 13.
1, 2), its actual destruction by Titus being tlie consummation of the removal of the kingdom of God from Israel to the Gentiles (Matthew 21. 43), which is not to be restored until Clirist's second coming, wlien Israel shall be at tho head of humanity (Matthew 23. 39; Acts 1.6,7; Romans 11.
25-31; 15). The interval forms for the covenant people a great parenthesis, he shall cause the sacrifice . . . oblations to cease—distinct from the temporary "taking away" of " the daily" (sacrifice) by Antiochus (ch. 8. 11; 11.
27. 37, 42). Nagid, as Prince of the Oentiles (Isaiah 55. 4). Nagid is applied to Titus, only as representative of Christ, who designates the Roman destruction of Jerusalem as, in a sense. His coming (Matthew 24. ; John 21.
31). Messiah was to cause all sacrifices and oblations ia general to "cease" utterly. There is here an allusion only
22). jlfe.«u(A denotes His calling; Nagid, power. He to Antiochus' act; to comfort God's people when sacriis to "be cut off, and there shall be nothing for Him." (So the Hebrew for "not for Himself," v. 26, ought to be ficial worship was to be trodden down, by pointing them translated). Yet He is "the Prince" who is to "come," by His representative at first, to inflict judgnxent, and at last in person, wall—the "trench" or "scarped rampart." [Tregklies.] The street and trench include the complete restoration of tlie city externally and internally, which was during the sixty-nine weeks. H6. after threescore and two week»—rather, the threescore and two, &c. In this verse, and v. 27, Messiah is made the prominent subto the Messianic time when salvation would fully come and yet temple sacrifices cease. This is the sam« consolation as Jeremiah and Ezekiel gave under like circumstances, when tlie destruction of Jerusalem by Nebuchadnezzar was impending (Jeremiah 3. 16; 31. .31 ; Ezekiel 11.
19). Jesus died in the middle of the last week, 30 A. D. His prophetic life lasted three and a half years ; the very time in which "the saints are given into the hand" of Antichrist (ch. 7. 25). Three and a half does not, like ten, designate the power of the world in its fulness, b'lt (whilst opposed to the Divine, expressed by seven) broken and defeated in its seeming triumph;, for immediately after the three and a half times, judgment falls outhe victorious world-powers (ch. 7. 25, 26). So Jesus' death seemed the triumph of the world,. but was really its d©- ject, while the fate of the city and sanctuary are secondary, being mentioned only In the second halves of the verses. Messiah appears In a twofold aspect, salvation to believers. Judgment on unbelievers (Luke 2. 34; cf. Malachi 3. 1-6; 4.1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (Matthew 21. 37-11 ; 23. 37, 38 ; Luke 21. 20-
Daniel seeth a Glorious Vision. DANIEL X. He is Comforled by an AngeL feat (John 12.31). The rending of the veil marked the cessation of sacrifices through Christ's death (Leviticus 4. 6, the God-opposed spirit of the world. These struggles are not merely symbolical, but real (1 Samuel 16. 13-15; 1 KIngii 22.22; Ephcsians 6. 12). 1. third year of Cyrus—two year* after Cyrus' decree for the restoration of the Jews had gone forth, in accordance with Daniel's prayer in ch. 9. This vision gives not merely general outlines, or symbols, but minute details of the future, in short, anticipative history. It is the expansion of the vision in ch. 8. That which then " none understood," lie says here, " he understood ;" the messenger being sent to liira for this (u. 11, 14), to make him understand it. Probabjy Daniel was no longer in office at court; for in ch. 1.21, It is said, "DanieJ continued even unto the first year of King Cyrus;" not that he died then. See JYote there, but the time appointed was long—rather, " it (i. e., the prophecy) referred to great calamity " [Matjrbr] ; or, " long and calamitous warfare." [Gesenius.] Lit., host going towar ; hence, warfare, calamity, it. mourning—i. e., afflicting myself by fasting from " pleasant bread, flesh and wine" (v. 3), as a sign of sorrow, not for its own sake. Cf. Matthew 9. 14, "fast," answering to
17; It). 2, 15; Hebrews 10. 11-18). There cannot be a. covenant wi Hiout sacrifice (Genesis 8. 20; 9.17; 15. 9, &c.; Hebrews 9. 15). Bui here the old covenant is to be confirmed, but in a waj peculiar to the New Testament, viz., by tlie one sacrifice, which would terminate all sacrifices (Psalm
40. 0, 11). Tiius as the Ijevitical rites approached their end, Jeremiah, Ezekiel, and Daniel, with ever-increasing clearness, oppose the spiritual new covenant to tlie transient earthly elements of the old. for the overspreading of abominations on account of the abominations committed by the unholy people against the Holy One, He shall not only destroy the city and sanctuary (v.
2.5), but shall continue its desolation until the time of the consummation "determined" by God (the phrase is quoted from Isaiah 10. 22, 23), when at last the world-power shall be judged and dominion he given to the saints of the Most High (cli. 7. 26, 27). Aubeklen translates, " On account of the desolating summit of abominations (cf. ch. 11. 31 ; 12. 11
' mourn" (v. 15). Cf. 1 Corinthians 8. 8; 1 Timothy 4.3, which prove that "fasting" is not an indispensable Christian obligation ; but merely an outward expression of sorrow, and separation from orjinar.v worldly enjoyments, in order to give one's sea lo prayer (Acts 13. 2). Daniel's mourning was probably for his countrymen, who met with many obstructions to their building of the temple, from their adversaries in the Persian court. 3. no pleasant bread—"unleavened bread, even the bread of affliction" (Deuteronomy 16. 3). anoint—the Persians largely used unguents. 4, first month—Nisan, the month most suited for considering Israel's calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed (Exodus 12. 18), from the evening of the fourteenth to the twenty-first of Nisan, but thrice seven days, to mark extraordinary sorrow. His mourning ended on the twenty-first day, the closing day of the passover feast; but the vision is not t!U the twenty-fourth, because of the opposition of" the prince of Persia" {v. 13). I -w-as by . . . the . . . river-in waking reality, not a trance {v. 7); when younger, he saw the future in images, but now when old, he receives revelations fi'om angels In common language, j. e.,in the apocalyptic mode. In the patriarchal period God often appeared thus the repetition of the same thing as In v. 26 is avoided), and till the consummation which is determined, it (the curse, V. 11, foretold by Moses) will pour on the desolated." Israel reached the summit of abominations, which drew down desolation (Matthew 24. 28), nay, which is the desolation itself, when, after murdering Messiah, they offered sacrifices. Mosaic indeed in form, but heathenish in spirit
(cf. Isaiah 1. 13; Ezekiel 5. 11). Christ refers to this passage (Matthew 24. 15), " When ye see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place" {the latter words being tacitly implied in "abominations" as being such as are committed against the sanctuary). Tregelles translates, "upon the wing of abominations shall be that which causetli desolation;" viz.,s\,\i idol set np on a wing or pinnacle of the temple (cf. Matthew
4.5) bj' Antichrist, who makes a covenant with the restored Jews for the last of the seventy weeks of years (fulfilling Je.sus' words, "If another shall come in his own name, him ye will receive"), and for the first three and a half years keeps it, then in the midst of the week breaks it, causing the daily sacrifices to cease. Tregellbs tlius identifies the last half week with the time, times, and a half of the persecuting little horn (ch. 7.25). But thus there is a gap of at least 1830 years put between the sixtynine weeks and the seventieth week. Sir Isaac Newton explains the wing ("overspreading") of abominations to be the Roman ensigns (eagles) brought to the east gate of the temple, and there sacrificed to by the soldiers ; the war, ending in the destruction of Jerusalem, lasted from spring visibly, i. e., theophany. In the prophets, next in the succession, the inward character of revelation is prominent. The consummation is when the seer looks up from earth into the unseen world, and has the future shown to him by angels, i. e., apocalypse. So in the NewTestament there
67 A. D. to autumn 70 A. D., i. e., just three and a half years, or the last half week of years (Josephits, B. J. 6. 6). poured upon tlie desolate Treqelles translates, "the caiiser of desolation," viz.. Antichrist. Cf. "abomination that makelh desolate" (ch. 12. 11). Perhaps both interpretations of the wliole passage may be in part true ; the Roman desolator, Titus, being a type of Antichrist, the final desolator of Jerusalem. Bacon {Adv. Learn. 2. 3) says, " Prophecies are of tlie nature of the Author, with whom a thousand years are as one day ; and therefore are not fulfilled punctually at once, but have a springing and germinant accomplishment through many years, though the height and fulness of them may refer to one age."
is a parallel progression : God in the flesh, the spiritual activity of the apostles and the apocalypse. rAuBEiii>EN.] HlddeUel—the Tigris. 5. lifted up mine eyes—from the ground on which they had been fixed in his mourning, certain man lit., one man. An angel of tlie highest order ; for in ch. 8. 16 he commands Gabriel to make Daniel to understand the vision, and in cli. 12.6 one of tlie two angels inquires of him how long it would be till the end predicted, linen—the raiment of priests, being the symbol of sanctity, as more pure than wool (Exodus 28.42); also otprophets (Jeremiah 13. 1) ; and of angels (Revelation
15.6). girded with . . . gold—i. e., with a girdle interwoven with gold (Revelation 1. 13). 6. beryl— Tar-
CHAPTER X,
shish, in Spain. The beryl. Identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called " the Tarshish stone." 7. tliey tied—
1-21. Daniel comforted by an Angelic Vision. Ch. 10.-12. more fully describe the vision in ch. 8. by a second vision on the same subject, just as the vision In the seventh chapter explains more fully that in the second.
terrified by the presence of the angel. 8. comeliness— lit., vigour, i. e., lively expression and colour, into corrnptlon—deadliness, i.e., death-like paleness (ch. 5. 6; 7.
28). 9. voiceof his worAs—the sound of his words. Iwaa in a deep sleep—" I sanA into a deep sleep." [LengkekkbuJ 10. an iiand—viz., of Gabriel, who interpreted other revelations to Daniel (ch. 8. 16). [Theodoret.] set me upoa my knees-Gesenius translates, " cause me to reel on my knees," «S;c. 11. man . . . beloved—(ch. 9. 2:1, Note.) ur» derstana—attend to. See ch. S. 17, 18. lit. Fear not—Be not affrighted at my presence, didst set thine heai-t to understand-what shall come to pass to thy people at
The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual world as the background of the historical world (Job 1.7; 2.1, &c.; Zechariali 3.1,2; Revelation 12. 7), and angels as the ministers of God's government of men. As in the world of nature (John 5.4; Revelation 7. 1-3), so in tliat of liistory here, Michael, the champion of Israel, and with him another angel, whose uim is to realize God's will in the heathen world, resist
Daniel ComforUd by an Angel. DANIEL XI. The Overthrow of Persia by G?'-fleio.
me last times (cf. v. It). ch Astem thyself—^i'. 2.3.) thy words were heard — (Acts 10. 4.) Prayer is heard at once in heaven, though the sensible answer may seem to be delayed. God's messenger was detained on the way
CHAPTER XI.
Ver. 1-45. This chapter is an enlargement of the eighth The OvEBTHBOW OF Peesia BY Gkecia: The Fouk Di« VISIONS OF ALEXANDEB'S KINGDOM: CONFLtCTS BETWEEN THE Kings of the South and of the Nobth, the Ptolemies and Seleucid: Antiochus Epiphanes. 1. 1— the angel (oli. 10. 18). first year of Darius—Cyaxares II.
(v. I'i) by the opposition of the powers of darkness. If in our praj'ers amidst long protracted sorrows we believed God's angel is on his way to us, what consolation it would give us! for thy woi-ds-because of thy prayers. 13. prince of . . . Persia—the angel of darkness that represented tlie Persian world-power, to which Israel was then the year of the conquest of Babylon (ch. 5. 31). Cyrus, who wielded the real power, thougli in name subordinate to Darius, in that year promulgated the edict lor the restoration of the Jews, which Daniel was at tlie time praying for (ch. 9. 1, 2, 21, 23j. stood—implying promptness in helping (Psalm 94. IG). strengthen liim viz., Michael; even as Micliael (ch. 10. 21, " strengllieneth himself with nle") helped the angel, both joining their powers in belialf of Israel. [Rosenmulleb.] Or, Z>a» ms, the angel " confirming him" in his purpose of kindness to Israel. 'A. tln-ee kings in Persia—Canibyses, Pseudo-Snierdis, and Darius Hystaspes. (Ahasuerus, Artaxerxes, and Darius, in Ezra 4. 6, 7, 24.) The Ahasuerus of Esther (see Note, ch.
Bulyect. This vevse gives the reason why, though Daniel's •'words were heard from the first day" (v. 12), the good augel did not come to him until rhore than three weeks had elapsed (v. 4). one and twenty days—answering to the three weeks of Daniel's mourning (t>. 2). Michael— t. €., " Who is like God ?" Though an archangel, " one of the chief princes," Michael was not to be compared to
God. help me—Michael, as patron of Israel before God
(v. 21; 12. 1), "helped" to influence the Persian king to per-, mit the Jews' return to Jerusalem. I remained I was detained there with the kings of Persia, t. e., with the angel of the Persian rulers, with whom I had to contend, and from wliom I should not have got tree, but for the help of Michael. Gesenius translates, "I obtained the ascendency," i. e., I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favour Israel's restoration. 14. what shall befall tliy people In the latter days— an intimation that the prophecy, besides describing the doings of Antlochus, reaches to the concluding calamities of Israel's history, prior to the nation's full restoration at Christ's coming calamities of which Antlochus' persecutions were the type, vision is for many days i. e., extends far into the future. 15. face toward the ground—in humble reverence (Genesis 19. 1). dumb—with overwhelming awe. 16. touclied my lips—the same significant action wherewith the Son of man accompanied His healing of the dumb (Mark 7. 33). He alone can give spiritual utterance (Isaiah 6. 6, 7 ; Ephesians 6. 19), enabling one to " open the mouth boldly." The same one who makes dumb (v. 15) opens the mouth, sorrows— Ji<., writhings as of a woman in travail. 17. this . . . this my lord—to avoid the tautology in English Version, ioiw rather "this," with servant, " How can this servant of my lord (t. e., how can I who am
9. 1) is identified with Xerxes, both In Greek history and in Scripture, appearing pr.oud, self-willed, careless of contravening Persian customs, amorous, facile, and cliangeable {v. 2). fourth . . . riclies . . . against . . . Grecia Xerxes, wliose riches were proverbial. Persia readied its climax and showed its greatest power In liis iiivasiou of Greece 480 b. c. After his overthrow at Salamis, Persia is viewed as politically dead, though it had an existence. Therefore, the third verse, without noticing Xerxes' successors, proceeds at once to Alexander, under whom, first, the third world-kingdom, Grecia, readied its culmination, and assumed an importance as to the people ot God. stir up all—four years were spent in gathering his army out of all parts of his vast empire, amounting to two millions six hundred and forty-one thousand men. [PkiDEAUX, Connex. 1. 4. 1. 410.] 3. migltty king ... do according to his will-auswei-ing to the he-goat's " notable horn" (ch. 8. 6, 7, 21). Alexander invaded Persia 334 b. c, to avenge the wrongs of Greece on Persia for Xerxes' past invasion (as Alexander said in a letter to Darius Codomanus, Abbian, Alex. 2. 14. 7). 4. kingdom . . . divided toward . . . four winds—the fourfold division of Alexander's kingdom at his death (ch. 8. 8, 22), after the battle of Ipsus, 301 B. c. not to his posterity—(A'^oM, ch. 8. 8, 22.) nor according to his dominion—none of his successors had so wide a dominion as Alexander himself, otiiera besides tliose—besides Alexander's sons, Hercules by Barsine, Darius' daugliter, and Alexander by Roxana, who were both slain. [Maurer.] Rather, besides the four suctc feeble) taXk. with this my lord (who ls«o»nq7e*<tc)7" Thus Daniel gives the reason why he is so overwhelmed with awe. [Maubeb.] 18. again . . . touched me—It was gradually that Daniel recovered his strength. Hence there was need of the second touch, that he might hear the angel with composure. 19. peace be unto tliee—God is favourable to thee and to thy people Israel. See Judges cessors to the four chief divisions of the empire, there will be other lesser chiefs who shall appropriate smaller fragments of the Macedonian empire. [Jerome.] 5. Here the prophet leaves Asia and Greece and takes up Egypt and Syria, these being in continual conflict under Alexander's successors, entailing misery on Judea, which lay between the two. Holy Scripture handles external history only so far as it is connected with God's people, Israel. [Jekome.] Tbegelles puts a chasm between v. 4 and 5, making the transition to the final Antichrist here, answering to the chasm (in his view) at ch. 8. 2'2, 23. king of . . . south
13. 21, 22, as to the fear of some evil resulting from a vision of angels. SJO. Knowest thou wlierefore—The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (u. 13). On Daniel, by his silence, intimating that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia. This points to new difficulties to the Jews' restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels, prince of Grecia shall come—Alexander the Great, who conquered Persia, and favoured the Jews. [Calvin.] Kather, as the prince of Persia Is an angel, representing the hostile world-power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, viz., the worldpower that succeeds Persia, Greece; Antlochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome. [Oejeb.] !il. noted in the scripture of truth—in the uecret book of God's decrees (Psalm 139. 16; Revelation 5.
lit., of midday : Egypt (v. 8. 42), Ptolemy Soter, son of Lagus. He took the title "king," whereas Lagus was but "governor." one of his princes—Seleucus, at first a satrap of Ptolemy Lagus, but from 312 b. c. king of tlie largest empire after that of Alexander (Syria, Babylon, Media, &c.), and called therefore Nlcator, i.e., Oonquei-or. Connect the words thus, "And one of his (Ptolemy's) princes, even he (Seleucus) shall be strong above him" (above Ptolemy, his former master). 6. in . . . end of years—when the predicted time shall be consummated (v. 13, Margin; ch. 8. 17
12. 13). king's daughter of the south—Berenice, daughter of Ptolemy Philadelphus of Egypt. The latter, in order to end his war with Antiochus Theus, " king of the north"
1), which are truth, i. e., the things which shall most Burely come to pa.ss, being determined by God (cf. John
17.17). none . . . but Michael—to him alone of the angels the office of protecting Israel, in concert with the angelic iipeaker, was delegated ; all the world-powers were against
(lit., midnight: the proplietical phrase for the region whence came affliction to Israel, Jeremiah 1. i;3-15; Joel 2.
20), i. e., Syria, gave Berenice to Antlochus, who thereupon divorced his former wife, Laodice, and disinherited hef
Israel.