the Second Week after Easter
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King James Version
Daniel 11:45
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He will pitch his royal tents between the sea and the beautiful holy mountain, but he will meet his end with no one to help him.
He shall plant the tents of his palace between the sea and the glorious holy mountain; yet he shall come to his end, and none shall help him.
And he shall pitch his palatial tents between the sea and the glorious holy mountain. Yet he shall come to his end, with none to help him.
"And he will pitch the tents of his royal pavilion between the seas and the beautiful Holy Mountain; yet he will come to his end, and no one will help him.
He will set up his royal tents between the sea and the beautiful mountain where the holy Temple is built. But, finally, his end will come, and no one will help him.
"He will pitch his palatial tents between the seas and the glorious Holy Mountain (Zion); yet he will come to his end with no one to help him [in his final battle with God].
And he shall plant the tabernacles of his palace betweene the seas in the glorious and holy mountaine, yet he shal come to his end, and none shall helpe him.
"He will pitch the tents of his royal pavilion between the seas and the beautiful Holy Mountain; yet he will come to his end, and no one will help him.
He will pitch his royal tents between the sea and the beautiful holy mountain, but he will meet his end with no one to help him.
After this, he will set up camp between the Mediterranean Sea and Mount Zion. Then he will be destroyed, and no one will be able to save him.
Finally, when he pitches the tents of his palace between the seas and the mountain of the holy Glory, he will come to his end, with no one to help him.
And he shall plant the tents of his palace between the sea and the mountain of holy beauty; and he shall come to his end, and there shall be none to help him.
He will set up his king's tents between the sea and the beautiful holy mountain. But finally, that bad king will die. There will be no one to help him when his end comes.
And he shall pitch his royal tent in a plain between the sea and the mountain; and he shall guard the holy place; and the time of his end shall come, and none shall help him.
He will even set up his huge royal tents between the sea and the mountain on which the Temple stands. But he will die, with no one there to help him."
And then he will pitch the tents of his palace between the sea and the beautiful holy mountain, and he will come to his end, and there is no one helping him."
And he shall plant his palace tents between the seas, in the glorious holy mountain. Yet he shall come to his end, and there is not a helper for him.
The tentes of his palace shall he pytch betwixte the two sees, vpon the hill of the noble sanctuary, for he shal come to the ende of it, and then shal no man helpe him.
And he shall plant the tents of his palace between the sea and the glorious holy mountain; yet he shall come to his end, and none shall help him.
He will put the tents of his great house between the sea and the beautiful holy mountain: but he will come to his end with no helper.
And he shall plant the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him.
And hee shall plant the tabernacles of his palace betweene the seas in the glorious holy mountaine, yet he shall come to his end, and none shall helpe him.
And he shall plant the tabernacles of his palace betweene the seas, in the glorious and holy mountaine: yet he shall come to his ende, & none shal helpe him.
And he shall pitch the tabernacle of his palace between the seas in the holy mountain of beauty: but he shall come to his portion, and there is none to deliver him.
And he shall plant the tents of his palace between the sea and the glorious holy mountain; yet he shall come to his end, and none shall help him.
He shall plant the tents of his palace between the sea and the glorious holy mountain; yet he shall come to his end, and none shall help him.
And he schal sette his tabernacle in Apheduo, bitwixe the sees, on the noble hil and hooli; and he schal come til to the heiythe therof, and no man schal helpe hym.
And he shall plant the tents of his palace between the sea and the glorious holy mountain; yet he shall come to his end, and none shall help him.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain: yet he shall come to his end, and none shall help him.
He will pitch his royal tents between the seas toward the beautiful holy mountain. But he will come to his end, with no one to help him.
And he shall plant the tents of his palace between the seas and the glorious holy mountain; yet he shall come to his end, and no one will help him.
He will stop between the glorious holy mountain and the sea and will pitch his royal tents. But while he is there, his time will suddenly run out, and no one will help him.
He will set up his tents made for kings between the sea and the beautiful holy mountain. Yet he will come to his end, and no one will help him.
He shall pitch his palatial tents between the sea and the beautiful holy mountain. Yet he shall come to his end, with no one to help him.
and will plant his palace-home between the seas, towards the beautiful holy mountain, but shall come to his end, with none to help him.
And he shall fix his tabernacle, Apadno, between the seas, upon a glorious and holy mountain: and he shall come even to the top thereof, and none shall help him.
And he shall pitch his palatial tents between the sea and the glorious holy mountain; yet he shall come to his end, with none to help him.
and he planteth the tents of his palace between the seas and the holy desirable mountain, and hath come unto his end, and there is no helper to him.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
between: Joel 2:20, Zechariah 14:8
in the: Daniel 11:16, Daniel 11:41, Psalms 48:2, Isaiah 2:2, Isaiah 14:13, Micah 4:2, 2 Thessalonians 2:4
glorious holy mountain: or, goodly, Heb. mountain of delight of holiness
he shall come: Daniel 2:35, Daniel 7:26, Daniel 8:25, Ezekiel 38:22, Ezekiel 38:23, Ezekiel 39:2, 2 Thessalonians 2:8, Revelation 13:10, Revelation 14:14-20, Revelation 19:19-21, Revelation 20:2, Revelation 20:9
Reciprocal: Numbers 24:24 - and he also Psalms 7:9 - Oh Psalms 78:54 - And he Psalms 96:9 - in the beauty of holiness Jeremiah 3:19 - pleasant land Daniel 7:11 - even Daniel 8:9 - the pleasant Daniel 12:1 - at that Joel 3:17 - my Matthew 2:19 - Herod Revelation 11:18 - shouldest Revelation 17:8 - go Revelation 19:20 - These
Gill's Notes on the Bible
And he shall plant the tabernacles of his palace,.... Or "pavilion" c; the tents for his princes and generals that come with him; which shall be placed about his own, and where he will think himself safe and secure, and sure of victory. Symmachus renders the words, "the tents of his cavalry" d; or the stables of his horses; which agrees well enough with the Turks, whole cavalry is usually very large, their armies chiefly consisting of horsemen; such he shall bring into the land of Judea, and place them as after mentioned, as if he had got the day, and had obtained a settlement. The word used has the signification of covering and clothing; hence some translate it, "the tents of his curtain" e; tents covered with curtains or veils, such as the tents of kings, generals, and principal officers, were covered with, distinguished from others by the splendour and magnificence of them. It seems to be derived from the same root as the ephod, a curious garment wore by the high priest among the Jews; hence Saadiah interprets it here a covering figured and wrought very artificially; and it is by some rendered "the tents or tabernacles of his tunic or clothing" f. And it is an ingenious conjecture of a learned man of our own country g, that it may refer to an ancient custom of the Roman emperors, who used before a battle to have a scarlet coat spread over their tents, or hung up upon a spear, to give notice of it, as appears from Plutarch, Isidore, and others; and so this furious enemy of the church of God is here represented as setting up his bloody flag or ensign, and preparing for battle, threatening with utter desolation and destruction. And this will be
between the seas, in the glorious holy mountain; in the mountain or mountains of the land of Israel, upon which it is certain Gog or the Turk shall come, and there he shall fall, Ezekiel 39:2, particularly the mountains about Jerusalem, and more especially Mount Zion, or Moriah, as Jacchiades; on which the temple was built formerly, and was glorious and holy on that account, and for which reason the epithets may be retained; though it will now be glorious and holy, through a glorious and holy people, the Jews, become Christian, residing and worshipping in Jerusalem; whose situation is between two seas, the Mediterranean sea to the west, and the sea of Sodom, or the Syrian or Persian sea, to the east, called the hinder and the former seas in Zechariah 14:8. Some take the word אפדנו, "Apadno", translated "palace", for the proper name of a place, Theodoret takes it to be a place near Jerusalem; and Jerom says it was near Nicopolis, which was formerly called Emmaus; where the mountainous parts of Judea begin to rise, and lay between the Dead sea on the east, and the great sea on the west, where he supposes antichrist will pitch his tent: and Porphyry, as he relates, who interprets the whole of Antiochus, places it between the two rivers Tigris and Euphrates; he says that Antiochus went on an expedition against Artaxis, king of Armenia, and, having slain many of his army, pitched his tent in the place Apadno, which is situated between two large rivers, Tigris and Euphrates; and that he afterwards went to the top of a mountain, in the province of Elymais, the further part of Persia to the east, with a design to rob the temple of Diana; but being discovered by the people was obliged to flee, and that he died with grief in Tabes, a town in Persia: and Father Calmet is of opinion that a place between those two rivers before mentioned is meant, and translates the words thus,
"he shall pitch his tents in Apadno of the two seas;''
or in Padan of two rivers, Mesopotamia, situated between the Euphrates and the Tigris, two large rivers, and justly compared with the sea, particularly for their inundations. Dr. Goodwin h expresses his fears that our British isles are here invaded, which so eminently stand between the seas, and which God has made the eminent seat of the church in these latter days; and his fears would seem to be too well grounded, were the Romish or western antichrist here designed; but the Turk, or the eastern antichrist, is manifestly spoken of, as appears by the context: and the reason why he is so much observed, and so many things said of him, is, because the Jews have, and will have, the greatest concern with him, their country being in his hands; and it is for their sakes chiefly that the whole of this prophecy is delivered out; however, both antichrists, the one and the other, shall come to utter destruction, as follows: "yet he shall come to his end, and none shall help him"; he shall fall upon the mountains of Israel, he and his princes, his generals, and captains, and mighty men; the whole Ottoman empire shall be destroyed, signified by the drying up of the river Euphrates, which is in his dominions, Revelation 16:12, and of the vast multitudes that shall come with him, Persia, Ethiopia, Lybia, Gomer, and Togarmah, Ezekiel 38:5 and the numerous provinces he is master of; none shall be able to help him, or save him from ruin: of the destruction of the Turk, under the name of Gog, see Ezekiel 39:1.
c אפדנו "praetorii sui", Vatablus. So Aquila in Drusius. d τας σκηνας του ιπποστασιου αυτου, Symm.; "papiliones equitatus sui", interpr. Hieronymo; "[vel potius] tentoria equilis sui, [seu] stabuli equorum suorum", Fuller. e "Tentoria aulaei sui", Schindler, col. 108. f "Tentoria tunicae suae", Fuller; "tentoria hujus amietus", Cocceius, Lex. col. 57. g Fuller. Miscell. Sacr. l. 5. c. 18. So Lydius, De Re Miliari, l. 4. c. 2. p. 155, 156. h Exposition of the Revelation, part 2. p. 166.
Barnes' Notes on the Bible
And he shall plant the tabernacles of his palace - The loyal tents; the military tents of himself and his court. Oriental princes, when they went forth even in war, marched in great state, with a large retinue of the officers of their court, and often with their wives and concubines, and with all the appliances of luxury. Compare the account of the invasion of Greece by Xerxes, or of the camp of Darius, as taken by Alexander the Great. The military stations of Antiochus, therefore, in this march, would be, for a time, the residence of the court, and would be distinguished for as great a degree of royal luxury as the circumstances would allow. At the same time, they would consist of tabernacles or tents, as those stations were not designed to be permanent. The meaning is, that the royal temporary residence in this expedition, and previous to the close - the end of the whole matter, that is, the death of Antiochus - would be in the mountain here referred to.
Between the seas - That is, between some seas in the “east,” or “north” - for it was by tidings from the east and north that he would be disturbed and summoned forth, Daniel 11:44. We are, therefore, most naturally to look for this place in one of those quarters. The fact was, that he had two objects in view - the one was to put down the revolt in Armenia, and the other to replenish his exhausted treasury from Persia. The former would be naturally what he would first endeavor to accomplish, for if he suffered the revolt to proceed, it might increase to such an extent that it would be impossible to subdue it. Besides, he would not be likely to go to Persia when there was a formidable insurrection in his rear, by which he might be harassed either in Persia, or on his return. It is most probable, therefore, that he would first quell the rebellion in Armenia on his way to Persia, and that the place here referred to where he would pitch his royal tent, and where he would end his days, would be some mountain where he would encamp before he reached the confines of Persia. There have been various conjectures as to the place here denoted by the phrase “between the seas,” and much speculation has been employed to determine the precise location.
Jerome renders it, “And he shall pitch his tent in Apadno between the seas” - regarding the word which our translators have rendered “his palaces” (אפדנו 'apadenô) as a proper name denoting a place. So the Greek, ἐφαδανῷ ephadanō. The Syriac renders it, “in a plain, between the sea and the mountain.” Theodoret takes it for a place near Jerusalem; Jerome says it was near Nicopolis, which was formerly called Emmaus, where the mountainous parts of Judea began to rise, and that it lay between the Dead Sea on the east, and the Mediterranean on the west, where he supposes that Anti-christ will pitch his tent; Porphyry and Calmer place it between the two rivers, the Tigris and Euphrates - the latter supposing it means “Padan of two rivers,” that is, some place in Mesopotamia; and Dr. Goodwin supposes that the British Isles are intended, “which so eminently stand ‘between the seas.’” Prof. Stuart understands this of the Mediterranean Sea, and that the idea is, that the encampment of Antiochus was in some situation between this sea and Jerusalem, mentioned here as “the holy and beautiful mountain.”
So far as the phrase used here - “between the seas” - is concerned, there can be no difficulty. It might be applied to any place lying between two sheets of water, as the country between the Dead Sea and the Mediterranean, or the Dead Sea, and Persian Gulf; or the Caspian and Euxine Seas; or the Caspian Sea and the Persian Gulf, for there is nothing in the language to determine the exact locality. There is no reason for taking the word אפדנו 'apadenô as a proper name - the literal meaning of it being tent or tabernacle; and the simple idea in the passage is, that the transaction here referred to - the event which would close this series, and which would constitute the “end” of these affairs - would occur in some mountainous region situated between two seas or bodies of water. Any such place, so far as the meaning of the word is concerned, would correspond with this prophecy.
In the glorious holy mountain - That is, this would occur
(a) in a mountain, or in a mountainous region; and
(b) it would be a mountain to which the appellation used here - “glorious holy” - would be properly given.
The most obvious application of this phrase, it cannot be doubted, would be Jerusalem, as being the “holy mountain,” or “the mountain of holiness,” and as the place which the word “glorious” (צבי tsı̂by) would most naturally suggest. Compare Daniel 11:16, Daniel 11:41. Bertholdt and Dereser propose a change in the text here, and understand it as signifying that “he would pitch his tent between a sea and a mountain, and would seize upon a temple (קדשׁ qôdesh) there.” But there is no authority for so changing the text. Rosenmuller, whom Lengerke follows, renders it, “between some sea and the glorious holy mountain;” Lengerke supposes that the meaning is, that Antiochus, on his return from Egypt, and before he went to Persia, “pitched his tents in that region, somewhere along the coasts of the Mediterranean, for the purpose of chastising the Jews,” and that this is the reference here. But this, as well as the proposed reading of Dereser and Bertholdt, is a forced interpretation. Gesenius (Lexicon) supposes that the phrase means, “mount of holy beauty,” i. e., Mount Sion. There are some things which are clear, and which the honest principles of interpretation demand in this passage, such as the following:
(a) What is here stated was to occur after the rumour from the east and the north Daniel 11:44 should call forth the person here referred to on this expedition.
(b) It would not be long before his “end,” - before the close of the series, and would be connected with that; or would be the place where that would occur.
(c) It would be on some mountainous region, to which the appellation “glorious holy” might with propriety be applied.
The only question of difficulty is, whether it is necessary to interpret this of Jerusalem, or whether it may be applied to some other mountainous region where it may be supposed Antiochus “pitched his tents” on his last expedition to the East; and near the close of his life. Jerome renders this, Supermontem inclytum, et sanctum; the Greek, “on the holy mountain Sabaein” - σαβαεὶν sabaein. The Syriac, “in a plain, between a sea and a mountain, and shall preserve his sanctuary.” The literal meaning of the passage may be thus expressed, “on a mountain of beauty that is holy or sacred.” The essential things are,
(a) that it would be on a mountain, or in a mountainous region;
(b) that this mountain would be celebrated or distinguished for “beauty” - צבי tsebı̂y - that is, for the beauty of its situation, or the beauty of its scenery, or the beauty of its structures - or that it should be regarded as beautiful;
(c) that it would be held as sacred or holy - קדשׁ qôdesh - that is, as sacred to religion, or regarded as a holy place, or a place of worship.
Now it is true that this language might be applied to Mount Sion, for that was a mountain; it was distinguished for beauty, or was so regarded by those who dwelt there (compare Psalms 48:2); and it was holy, as being the place where the worship of God was celebrated. But it is also true, that, so far as the language is concerned, it might be applied to any other mountain or mountainous region that was distinguished for beauty, and that was regarded as sacred, or in any way consecrated to religion. I see no objection, therefore, to the supposition, that this may be understood of some mountain or elevated spot which was held as sacred to religion, or where a temple was reared for worship, and hence, it may have referred to some mountain, in the vicinity of some temple dedicated to idol worship, where Antiochus would pitch his tent for the purpose of rapine and plunder.
Yet he shall come to his end - Evidently in the expedition referred to, and in the vicinity referred to. Though he had gone full of wrath; and though he was preparing to wreak his vengeance on the people of God; and though he had every prospect of success in the enterprise, yet he would come to an end there, or would die. This would be the end of his career, and would be at the same time the end of that series of calamities that the angel predicted. The assurance is more than once given Daniel 11:27, Daniel 11:35; that there was an “appointed” time during which these troubles would continue, or that there would be an “end” of them at the appointed time, and the design was, that when these inflictions came upon the Jews they should be permitted to comfort themselves with the assurance that they would have a termination - that is, that the institutions of religion in their land would not be utterly overthrown.
And none shall help him - None shall save his life; none shall rescue him out of his danger. That is, he would certainly die, and his plans of evil would thus be brought to a close.
The question now is, whether this can be applied to the closing scenes in the life of Antiochus Epiphanes. The materials for writing the life of Antiochus are indeed scanty, but there is little doubt as to the place and manner of his death. According to all the accounts, he received intelligence of the success of the Jewish arms under Judas Maccabeus, and the overthrow of the Syrians, at Elymais or Persepolis (2 Macc. 9:2), in Persia; and as he was detained there by an insurrection of the people, occasioned by his robbing the celebrated Temple of Diana (Jos. Ant. b. xii. ch. 9: Section 1), in which his father, Antiochus the Great, lost his life; his vexation was almost beyond endurance. He set out on his return with a determination to make every possible effort to exterminate the Jews; but during his journey he was attacked by a disease, in which he suffered excessive pain, and was tormented by the bitterest anguish of conscience, on account of his sacrilege and other crimes. He finally died at Tabae in Paratacene, on the frontiers of Persia and Babylon, in the year 163 B. C, after a reign of eleven years. See the account of his wretched death in 2 Macc. 9; Jos. Antiq. b. xii. ch. ix.; Section 1; Prideaux, Con. iii. pp. 272, 273; Polybius in Excerpta Valesii de Virtutibus et Vitiis, xxxi., and Appian, Syriac. xlvi. 80. Now this account agrees substantially with the prediction in the passage before us in the following respects:
(a) The circumstances which called him forth. It was on account of “tidings” or rumours out of the east and north that he went on this last expedition.
(b) The place specified where the last scenes would occur, “between the seas.” Any one has only to look on a map of the Eastern hemisphere to see that the ancient Persepolis, the capital of Persia, where the rumour of the success of the Jews reached him which induced him to return, is “between the seas” - the Caspian Sea and the Persian Gulf - lying not far from midway between the two.
(c) The “glorious holy mountain,” or, as the interpretation above proposed would render it, “the mountain of beauty,” sacred to religion or to worship.
(1) The whole region was mountainous.
(2) It is not unlikely that a temple would be raised on a mountain or elevated place, for this was the almost universal custom among the ancients, and it may be assumed as not improbable, that the temple of Diana, at Elymais, or Persepolis, which Antiochus robbed, and where he “pitched his tent,” was on such a place. Such a place would be regarded as “holy,” and would be spoken of as “an ornament,” or as beautiful, for this was the language which the Hebrews were accustomed to apply to a place of worship.
I suppose, therefore, that the reference is here to the closing scene in the life of Antiochus, and that the account in the prophecy agrees in the most striking manner with the facts of history, and consequently that it is not necessary to look to any other events for a fulfillment, or to suppose that it has any secondary and ultimate reference to what would occur in far-distant years.
In view of this exposition, we may see the force of the opinion maintained by Porphyry, that this portion of the book of Daniel must have been written after the events occurred. He could not but see, as anyone can now, the surprising accuracy of the statements of the chapter, and their applicability to the events of history as they had actually occurred; and seeing this, there was but one of two courses to be taken - either to admit the inspiration of the book, or to maintain that it was written after the events. He chose the latter alternative; and, so far as can be judged from the few fragments which we have of his work in the commentary of Jerome on this book, he did it solely on the ground of the accuracy of the description. He referred to no external evidence; he adduced no historical proofs that the book was written subsequent to the events; but he maintained simply that an account so minute and exact could not have been written before the events, and that the very accuracy of the alleged predictions, and their entire agreement with history, was full demonstration that they were written after. The testimony of Porphyry, therefore, may be allowed to be a sufficient proof of the correspondence of this portion of the book of Daniel with the facts of history; and if the book was written before the age of Antiochus Epiphanes, the evidence is clear of its inspiration, for no man will seriously maintain that these historic events could be drawn out, with so much particularity of detail, by any natural skill, three hundred and seventy years before they occurred, as must have been the case if written by Daniel. Human sagacity does not extend its vision thus far into the future with the power of foretelling the fates of kingdoms, and giving in detail the lives and fortunes of individual men. Either the infidel must dispose of the testimony that Daniel lived and wrote at the time alleged, or, as an honest man, he should admit that he was inspired.
Clarke's Notes on the Bible
Verse Daniel 11:45. He shalt plant the tabernacles — He shall make a last stand in Judea, and there shall his power be smitten.
He shall come to his end, and none shall help him — All his confederate and tributary kingdoms, states, and provinces shall desert him, and leave that government to come to a shameful end.
IN the interpretation of this chapter I have generally followed Bp. Newton, in his most excellent Dissertations on the Prophecies, consulting other eminent authors occasionally.
From the beginning of the chapter Daniel 11:1 to the end of Daniel 11:30 all is very clear and plain, relative to the Grecian, Syrian, and Egyptian histories; from the thirty-first verse to the end, Daniel 11:31-45 the mode of interpretation is not so satisfactory, in its application to the times since Christ. Yet possibly these alone may be intended; though the whole might be, with considerable ease, applied to the remaining part of the Syrian and Egyptian history. It is a wonderful piece of prophecy, and of great utility to the cause of Divine revelation.
