“Also I, in the first year of Darius the Mede, [even] I, stood to confirm and to strengthen him” (Daniel 11:1).

This verse is the launching period for this chapter. It reveals that heaven has ultimate control and influence over earthly leaders. And – it revisits key issues of Satan’s hatred towards God’s covenant by harming His people. Written in Hebrew, Daniel 11 describes elements of that conflict especially important for the last generation. Its storyline extends right to the end of probation, tribulation, deliverance of God’s people and the special resurrection just before Jesus comes. How awesome to recognize God’s deep concern for the end-time remnant way back in the 6th century B.C.!

Gabriel conveyed to Daniel the reason for his coming before he presented the message. It involved (here it is again) clarifying future time (10:14). Issues:

•    Gabriel came to make Daniel understand

•     What would befall God’s people

•     In the future – or latter days

The Hebrew entomological setting is different from that of chapter 8. There, the future was tied to the very end of time (eth qets), the appointed time (mowed), and the future days (acharith) when God’s wrath would be exhibited. Collectively, that setting related to the eschaton. Those prophetic messages were the first part of the chazown vision – the sealed portion of Daniel. In this new vision, Gabriel’s timed introduction is couched in more cautious terms, yet still part of that chazown vision. The use of acharith alone suggests a general future. When used with the word “days” (yowm) it usually refers to when Jesus comes the second time. The context also reveals to which era it applies. Here, the latter days refers to both the Jewish people and to the remnant at the end of the world.

Reason for Daniel 11

“Now I am come to make thee understand what shall befall thy people in the latter [acharith] days [yowm]: for yet the vision [is] for [many] days” (Daniel 10:14).

Paraphrased: “I’ve come to make you grasp what is going to befall thy people in the future. Though it refers primarily to the consummation, it does also relate to what lies ahead for your people.”

The chazown vision describes the workings of Satan and his people, persecuting or seeking to harm God’s agents and His church. It is a divine bulletin, warning, telling the remnant what it will be like – thus, prepare.

The great timing issues of Daniel 8 surround the second coming of Jesus. Here, Gabriel switches the chazown vision imagery to look at a general future that progressively moves forward to that time. Daniel 11 is unique to the whole book. Its mission is to carefully supplement what has already been presented with additional fascinating details. By the time the vision ends we will be at the very end of time. The introductory timing statement let Daniel know that this vision wasn’t for his day. It was for God’s people in the future.

First, Daniel’s people are going to be put on a 490-year probation. The first part of Daniel 11 covers that period.

Secondly, Daniel 7 talked about one rise of the papacy – the little horn in the Dark Ages. Daniel 8 talked about a second rise of the papacy – at the eschaton – at the appointed time. God is extremely anxious that those distinct separate rises are not only seen but that key events surrounding each are identified.

God foresaw many scholarly opinions arising in an attempt to define the little horn. He sent Gabriel back to make sure there would be only one line of understanding – He gave Daniel 11 to set in stone forever the rises (plural) of the papacy! As Gabriel interacts with Daniel he urges a thought:

“I will show thee that which is noted in the scripture of truth” (Daniel 10:21).

“And now will I show thee the truth” (Daniel 11:2).

That is amazing! He is going to show truth from what was already revealed in the Scripture that was not understood. In other words, “I’m going to show you, Daniel, the truth about truth.”

Intriguingly, between those two verses about truth is that verse that shows heaven’s protection of the deliverer of God’s people (11:1): “Also I, in the first year of Darius the Mede, [even] I, stood to confirm and to strengthen him.”

You will be astounded – this vision ends with the deliverance of God’s people (12:1)!

In other words, “I not only will give you truth but I’m the one who gave strength and courage to Darius in his first year.” What does that have to do with the truth of the little horn? There lies a greater issue. Literalism will lead to a spin of opinions as to what Gabriel is saying. Darius was the Median monarch whose general, Cyrus from Persia, conquered Babylon. Babylon fell and God was strengthening Darius, and later Cyrus – both great Biblical symbols for deliverers.

The deliverer and deliverance came from oppressive pagan powers. “People of God, be courageous. No earthly power can hold you down forever. Deliverance is the truth for this hour! I will even use worldly powers to achieve that.”

Same Symbol Sequence

When Daniel 11 was given, Cyrus had been in power for three years. God’s people were delivered, and restoration was underway. That frames the end-time imagery of the terminal conflicts between good and evil, the deliverance of God’s people and then their restoration! That is repeatedly coupled with warnings that the end of wickedness will be with desolation.

E. G. White saw clearly these contextual themes when she said: “The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”[1] She then quoted Isaiah 24:1-8; Joel 1:15-18, 12; Jeremiah 4:19-20, 23-26, 30:7.

Gabriel Opens the “Scripture of Truth”

The rest of the chapter on into Daniel 12:3 (all one flowing message) has four main parts, all dealing with future issues so very important to God’s people.

Part 1 (11:2-20):  

      Highlights of kingdom rulers to the time of Jesus – covering the 70 weeks of years

Part 2 (11:21-27):                      

      Papacy – first rise/fall

Part 3 (11:28-45):                      

      Papacy – second rise/fall

Part 4 (12:1-3):    

      Last scenes of earth’s history

Yes – there are significant time gaps between events, peoples and issues. That is not new to this book.

Key Kings During the 70 Weeks

“Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than [they] all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those” (Daniel 11:2-4).

Gabriel is about to unfold king/ kingdom highlights that lay ahead for the Jewish people in Part I. These details would act as assurance waymarks for Daniel’s people during the 490-year period of probation. But Biblical history fails to show that they ever took advantage of this amazing information.

Gabriel begins his instruction in Cyrus’ third year. This immediately follows Daniel’s wonderful vision of Jesus in chapter 10. Three kings are to follow Cyrus (539–530 B.C.).

1.   Cambyses II (529–522 B.C.)

2.   False Smerdis (522 B.C.)

3.   Darius I (the one who made Shushan the Medo–Persian capital –– 522–486 B.C.)

Then a fourth king who was “far richer than they all” would come and fight against the kingdom of Greece. This was a task Darius I left to that fourth king as a follow-up to the Ionian rebellion during his reign when a Greek fleet was defeated.

4.   Xerxes (Ahaseurus of Esther’s time) (485–468 B.C.) is that “far richer” king.

“Now it came to pass in the days of Ahasuerus, (this [is] Ahasuerus which reigned, from India even unto Ethiopia, [over] an hundred and seven and twenty provinces:) … When he showed the riches of his glorious kingdom and the honour of his excellent majesty many days, [even] an hundred and fourscore days” (Esther 1:1, 4).

Xerxes was the king who, at the time of Esther, was used by God to first make and then reverse a death decree against Israel. That brought great respect and security to God’s people. “The Jews had light, and gladness and joy, and honor” (Esther 8:16).

Because of those dramatic events, the Jews were exalted and feared, and “many of the people of the land became Jews” (Esther 8:14, 17).

That opened the door for the next king, though not listed in Gabriel’s notables. Xerxes’ son, Artaxerxes I (464–425 B.C.), became the king to issue a decree to restore the Jewish theocracy. This began the 2300-year (Daniel 8:14) and 490-year (Daniel 9:25) prophecies – the great mareh vision.

Keep in mind that the purpose of the chazown vision is very end-time. But within that framework, Gabriel is now simply beginning a prophetic journey that will soon wind up exactly there – at the very end of time!

Let’s continue.

“And a mighty king shall stand up, that shall rule with great dominion, and do according to his will” (Daniel 11:3).

Most expositors agree that this describes Alexander the Great (336–323 B.C.) at the rise of the Grecian kingdom. But different from Daniel 2 and 7, the real issue now is not kingdoms but waymark kings. From Xerxes to Alexander was a leap of 129 years. A sequence of notable nobles is developing to honor the proleptic insight of God – and – inspire hope for God’s people as each sign unfolds. (Each king is a sign that they are getting closer to the end of the 490-year period.)

“And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those” (Daniel 11:4).

Exactly as the Scriptures point out, as Alexander’s kingdom stood up (came into dominance), it was broken, lasting only 13 years. Alexander had no strong posterity, so the kingdom was divided among others – “plucked up” or removed from his heirs toward the four winds of heaven.

Four of Alexander’s generals took up territory in four different areas:

1.   Cassander – Macedonia and Greece

2.   Ptolemy I Lagi (Soter) (323–285 B.C.) – Egypt, Palestine and Phoenicia (south)

3.   Seleucus I Nicador (321–316) – Babylon and Syria (north)

4.   Lysimachus – Asia Minor

“And the king of the south shall be strong, and [one] of his princes; and he shall be strong above him, and have dominion; his dominion [shall be] a great dominion” (Daniel 11:5).

A new term is introduced here – king of the south – as a literal king. In verse 25 that phrase becomes a metaphor for another power. This is often associated with the rival king of the north. Ptolemy I Lagi (Soter) – king of the south – was initially the most powerful of the four. Seleucus I Nicator (312–280 B.C.) of the north even placed himself for a time under his rule. The text was fulfilled exactly as God had predicted. Eventually, Seleucus became the strongest. He then became the first king of the north mentioned in chapter 11. Eventually he took the lands of Cassander and Lysimachus. He truly was in charge of all northern kingdoms, leaving only a southern kingdom.

“And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in [these] times” (Daniel 11:6).

This is an amazing prophecy. Antiochus II Theos (280–246 B.C.) (from the north), son of Antiochus I Soter (324–261 B.C.) and grandson of Seleucus I Nicador (north), inherited a state of war with Egypt (the “Second Syrian War”). During the war he was given the name “theos,” meaning “God” in Greek. Peace eventually came “in the end of the years … they shall join themselves together.” Antiochus II gave up his first wife and half-sister Laodice and married Bernice (yes, as Gabriel had revealed), the daughter of Ptolemy II of Philadelpheus, Egypt (south). Bernice didn’t retain any power or authority because Laodice had Bernice and her son murdered. Thus, Laodice’s son Seleucus II Callinicus took the throne of the north by a “northern declaration.”

“But out of a branch of her roots shall [one] stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, [and] with their precious vessels of silver and of gold; and he shall continue [more] years than the king of the north” (Daniel 11:7-8).

A family “branch” of Bernice’s, from “her roots,” her brother Ptolemy III
Euergetes now ruled Egypt. In revenge at his sister’s death, he took the fortified northern kingdom and brought back with him 2500 gold and silver idols, precious vessels and prisoners. Exactly the details the Scriptures portray! Laodice was killed in the attack.

“So the king of the south shall come into [his] kingdom, and shall return into his own land” (Daniel 11:9).

If this referred to Ptolemy III, it would be repeating information contextually. Here are a few other translations that suggest the King James Version is in error:

“And he shall come into the realm of the king of the south, but he shall return into his own land” (American Standard Version).

“Then the latter shall come into the realm of the king of the south but shall return into his own land” (Revised Standard Version).

“Also [the king of the north] shall come to the kingdom of the king of the South, but shall return to his own land” (New King James Version).

“But the latter will invade the kingdom of the king of the south, then retire to his own country” (Jerusalem Bible).

“The king of the north shall then invade the realm of the king of the South, but he shall retreat to his own country” (Moffatt’s Translation).

The context and flow of ideas invite the insights of these four examples.

Seleucus II Callinicus of the north wanted to get back at Ptolemy III for his military carnage. He tried to take Egypt in 240 B.C. but suffered a major defeat, including loss of his navy and “returned to his own land.”

“But his sons shall be stirred up, and shall assemble a multitude of great forces: and [one] shall certainly come,
and overflow, and pass through: then shall he return, and be stirred up, [even] to his fortress” (Daniel 11:10).

Seleucus III Ceraunus Soter (226–223 B.C.) and Antiochus III the Great (223–187 B.C.), sons of Seleucus II, decided to continue the revenge against the south to avenge their father’s failure. Seleucus III was killed. Antiochus III took up the northern banner, recaptured the port of Antioch, then set out on a systematic campaign (219 B.C.) to conquer Syria and Palestine from the now new Egyptian head, Ptolemy I

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It is noteworthy that God’s people in Judea, at this moment in time, are nearly half way through their 490-year probation – the 70 weeks. Why is the Bible silent during this period regarding God’s people? One must conclude that the probation was not going well – with God waiting in silence. Apostasy led God to have Palestine crisscrossed with repeated military campaigns between the kings of the north and the kings of the south.

The only prophetic warning God would now give is found right here in Daniel 11. Each military fray and each king was a reminder of a sovereign God who had predicted it all beforehand. Alas, when God came (and Daniel 9 clearly tells when), they didn’t recognize Him. This is all a metaphor of exactly what it will be like at the end between the “king of the north” and the “king of the south.” When Jesus comes, He will not have been anticipated by most of those who claim to be His followers.

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“And the king of the south shall be moved with choler, and shall come forth and fight with him, [even] with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand” (Daniel 11:11).

An enraged Ptolemy IV brought 68,000 foot soldiers, 5000 cavalry and 73 elephants against Antiochus III’s – “assembled multitude” of 75,000 men. Antiochus III lost 17,000 of his men and suffered defeat with 4000 prisoners being taken: “the multitude shall be given into his hand.” This all culminated at the battle of Raphia in Palestine on June 22, 217 B.C. Ptolemy was the victor.

As these prophetic details unfolded, a book of destiny was developing. Israel is being reminded with the saga of each king that their probation time is running out – 248 years now remained.

“[And] when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down [many] ten thousands: but he shall not be strengthened [by it]” (Daniel 11:12).

Ptolemy IV (south) was proud of his victory. But in his administrative indolence he failed to secure the empire. He became careless and was not strengthened by his military exploits. This weakened his kingdom. His dynasty began to rapidly decline. Then Egyptians began to rebel against their Greek leaders. In 203 B.C. Ptolomy IV and the queen died mysteriously.

“For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south:” (Daniel 11:13-14a).

Antiochus III the Great (north) sixteen years after Raphia (201 B.C.) took advantage of a weakened Egypt now under Ptolemy V Epiphanes, a ten-year old boy. Antiochus mounted a vicious attack and regained Syria and Palestine and pushed the conquest as far as India.

Internal strife within Egypt against the Greek Ptolemy leaders deepened. Philip of Macedonia joined Antiochus III and threatened to divide the empire. Rome became involved and crushed Philip’s westward push. While that went on Antiochus III pushed hard against a defenseless Egypt and made extensive military gains.

“… also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall” [Daniel 11:14 (last part)].

As noted in the commentary under verse 10, this was the time for the final, last-chance probation ever to be given to the Jewish people. Those phrases (vs 14 – last part) are a commentary insert to let God’s people know that they are the issue in the heart of this prophecy.

God foretells, in spite of battles and conflicts crisscrossing “their” land, that this would fail to refine, humble and change them. Their leaders were robbing the people of truth, making themselves the ultimate losers of the battle. How did God react ahead of time? “They shall fall.” God’s cleaver of justice soon would fall on the Jewish nation – forever – just as we saw in Daniel 9.

“So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither [shall there be any] strength to withstand” (Daniel 11:15).

Antiochus III seized the fortified cities of Gaza (201 B.C.) and Sidon (198 B.C). Palestine fell to his control. Rome, Italy, had been invited by Egyptian authorities to help protect the young Ptolemy V. They had warned Antiochus III not to attack – but he did anyway. Rome was contending with Philip of Macedonia and unable to help. During the reign of Antiochus III, the Jewish religion was nearly exterminated.

It wasn’t long before Antiochus IV (Epiphanes – 175–164 B.C.) ruled Syria (king of the north).

In a spirit of deep anger he organized an expedition against Jerusalem. He wanted to destroy the Jews and exterminate all worship of their God. For all those who kept the seventh-day Sabbath to any Jew who refused to worship his idols, death was imminent. The temple was desecrated by sacrificing and worshiping a pig within its precincts. All these were reminders to God’s people that their covenant with Him was being desecrated and their probation time was being squandered. The Jews had been at peace with the Ptolomies. During Ptolomy IV’s reign they had translated the Torah from Hebrew into Greek for the royal library at Alexandria. This was called the Septuagint translation.

Of intense providential warning, Antiochus IV murdered any infant found circumcised along with its mother – because circumcision symbolized that they were a covenant-keeping people. Alas, it was only outward show. Their hearts were far from God.

“But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed” (Daniel 11:16).

This began a series of battles instigated by Rome (“he [Rome] that cometh against him [initially, Antiochus III – but more so Antiochus IV]”). In 191 B.C. Rome conquered Antiochus III’s forces. Rome is now beginning to “do according to his own will.” At the battle of Pydnain in 168 B.C. under Antiochus IV, the vestiges of the Greek empire began to crumble. In 64 B.C. the Roman General Pompey invaded Palestine – “the glorious land.” The Hellenistic age was at an end. Rome was now in control.

“He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand [on his side], neither be for him” (Daniel 11:17).

The phrase “and upright ones with him” is in question. It appears to represent an administrative stance of Rome where their rule of conquered lands was equitable to the conquered peoples – “Thus shall he do.”

Rome continued its world conquest under the command of Julius Caesar. The then king of Egypt, Ptolemy XII Auletes Philadelphus, gave Julius Caesar his daughter Cleopatra VII as a mistress. They never married – “she shall not stand with him, or be for him.”

“After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause [it] to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found” (Daniel 11:18-19).

“He,” Julius Caesar, conquered many islands along the north coast of Africa and Asia Minor, and he invaded Great Britain twice.

In his final military exploits to expand the empire into Europe, Julius embarked on brilliant campaigns, conquering northern France, Belgium and Southern Great Britain, subjugating the Celts.

Pompey, who had been a loyal general (prince), had remained at Rome during the European campaign. He turned the Senate against Julius [the prince who was originally part of “his own behalf” brought “reproach” on him (contextual meaning)]. There is dispute among translators as to how this part of the verse should be worded. It appears as though the prince will bring reproach against him, but the reproach will be turned against the prince. That would describe what occurred with Pompey. They declared Julius an enemy of the state. They ordered Julius to turn over his lands and generalship.

Julius Caesar attacked. Now General Pompey was on the opposite side. In 48 B.C. Pompey was defeated, having had to retreat to Pharsalus, Greece.

Julius Caesar then turned “his face toward the fort of his own land.” By 46 B.C. the Roman Senate appointed him dictator for life.

Brutus, his adopted son, and his friend Cassius, plotted and killed Caesar in 44 B.C. – “he shall stumble and fall, and not be found.”

“Then shall stand up in his estate a raiser of taxes [in] the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle” (Daniel 11:20).

The great-nephew of Julius Caesar, Octavius, succeeded him and became Caesar Augustus. Under his leadership the Roman Empire saw its zenith of power and influence.

He brought to that kingdom universal taxes. This helped to fulfill prophecy by bringing Joseph and Mary to Bethlehem for a census (Luke 21:1), where the Messiah of Israel was born.

This now brings us to the point where a major break comes in the prophecy. Many symbolic issues are now to be taken up. Gabriel is about to take another leap of several hundred years to a fearful king – a vile person (vs 21).

Once again, in this summation prophecy, the issue of kingdoms, beast images and powers give way to key world leaders of notable importance to God’s people.

•     Cyrus – deliverer

•     Xerxes (Ahasuerus) – deliverer

•     North and South rivalry – metaphorical picture of what happens during the final probation

•     Caesar Augustus – facilitated the way for the Deliverer and Restorer – Jesus.

“As in old time Cyrus was called to the throne of the world’s empire that he might set free the captives of the Lord, so Caesar Augustus is made the agent for the fulfillment of God’s purpose in bringing the mother of Jesus to Bethlehem. She is of the lineage of David, and the Son of David must be born in David’s city. Out of Bethlehem, said the prophet, ‘shall He come forth … that is to be ruler
in Israel; whose goings forth have been from of old, from the days of eternity.’ Micah 5:2, margin.”[2]

Part two of this vision now must begin. Of utmost importance is that God’s people recognize the two rises of the evil power, the papacy. It will be part of the third angel’s message of Revelation 14. Its nuances must be clear, its ultimate curse of God understood.

God’s people have been in a probationary time. These kings were clear waymarks through that time, revealing God’s sovereign power through prophecy. Daniel 11 should have humbled them to their knees and led them to an unswerving commitment to complete Daniel 9:24. Their minds were numbed by prejudice and tradition. The Messiah – Immanuel – came, and they knew Him not.

Now we look at the first rise of the papacy – a visible expression of the mystery of iniquity.