Jesus Christ the Fiery Serpent

Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

The book of Daniel was named after its principal figure, who in Jewish tradition was uniformly regarded as the attributive author. His name means God is my judge; he was evidently a Hebrew personage of noble decent whom Nebuchadrezzar carried captive to Babylon in 605 B.C., the third year of Jehoiakim's rule, after the Babylonians had defeated the Egyptians at Carchemish.

The book of Revelation is a mystery to most people. However, few understand that the Old Testament book of Daniel is the key to comprehending the mysterious book of Revelation. Daniel continually realized that God was his judge and therefore refused to compromise, regardless of the trial he found himself in. It is only to someone with that kind of an attitude that God can reveal spiritual understanding that unlocks His incredible revelation.”

Audio Books -A Study of The Book Of Daniel

Audio Books - Danel Chapter One


The ways of God are Mysterious. When it seems that He is Plowing under His treasures. He may be planting seeds that are undiscernible, until they take root and blossom, sometimes decades or even centures later. So it was when King Nebuchadnezzar planned diabolically to enrich his own court while impoverishing Judah and assuring that it would have no rebirth. He picked the finest, most promising young men of Jerusalm, and carted them off to Babylon (442 B.C.E.),there to serve in his court and make him the beneficiary of their brilliance.

The Seventy Weeks Of Daniel Nine

Audio Books - Danel Chapter Nine

One of the most intriguing passages in the Bible is that of Daniel 9:24-27. In this fascinating passage, God presents to us a vision that He had given to Daniel, in which He declares that certain events would take place during a period of 70 weeks. Scholars have worked long and hard to discover the import of these verses because they seem to offer a timetable concerning the coming of the Lord Jesus Christ.

A Most serious problem in interpreting this passage is to discover the meaning of the words of Daniel 9:25:

Daniel {9:25} Know therefore and understand, [that] from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [shall be] seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

This event of the setting forth of the commandment to build Jerusalem appears to be the beginning of the 70 weeks or sevens. (The Hebrew word translated ​"week"​ also can be translated ​seven.​) In order to obtain any light from the rest of the passage it does appear that we must determine when this commandment was given.

Most students of the Bible, theologians, and commentaries understand the language of restoring and building Jerusalem to refer to a physical rebuilding of the literal city of Jerusalem. However, as we shall see, this kind of understanding is not required by the Bible, nor is it possible to find a solution to the 70 weeks by this means We shall discover that the Key to the 70 weeks is to understand that the Bible frequently uses Jerusalem as a figure or type of Christ's body of believers. The command to restore and to rebuild, therefore, will be found to mean that the Word of God was proclaimed so believers could come into the Kingdom of God. We shall develop this as we work out this study.

Ezra Returns to Jerusalem

Ezra, we shall see, meets all the requirements of Daniel 9. This solution relates to the return of Ezra to Jerusalem in the seventh year of King Artaxeres. This was the year 458 B.C., at which time Ezra returned to Jersalem to reestablish the Law. While preaching the Word of God or teaching the Law of God seems quite unrelated to building a city, we will see that the Bible does show us an intimated relationship between these two activities.

Therefore, we should first examine the Scriptures to show that a command to reestablish the Law was indeed equivalent to command to build Jerusalem.

Let us Look at Cyrus. As we study the language concerning him we will begin to see the close relationship that exists between the physical building of Jerusalem and the sending forth of the Gospel. While he was commanded to build Jerusalem and lay the foundation of the temple, the prophecy of Isaiah 44:28 speaks of Cyrus as God's shepherd. King Cyrus was not a shepherd. He was a King. When the Bible speaks of a shepherd, we immediately think of the Lord Jesus Christ, who was the Good Shepherd.

The fact is, while God is using the name Cyrus in Isaiah 44 and 45, and while in a physical sense the prophecy of Isaiah concerning Cyrus was fulfilled when the foundation of the temple was laid about 537B.C., in another sense the language is pointing altogether to the Lord Jesus Christ. God is using Cyrus as a type or figure of Christ. Even as Cyrus, the King of Persians, destroyed Babylon in 559 B.C., so Christ typified by Cyrus, destroyed the Kingdom of Satan by going to the cross. We know, of course, from such passages as Revelation 18, that the Kingdom of Satan is typified by Bablylon.

As Cyrus was commanded by God to build a literal house of God, so Christ was commanded by God to build a spiritual house. The temple and the city that He came to build is His body. We already see this in Isaiah 45:13 as God, in speakig of Cyrus declares: "He shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts." He goes on in verse 17, "Iseael shall be saved in the Lord with an everlasting salvation.

Thus God is equating the building of a city with salvation, which is everlasting. We see, therefore, that when God speaks in the Book of Isaiah about Cyrus building a city and a temple, in its spiritual fulfillment Godhas in mind the Lord Jesus Christ, who builds Christ's body.

The Body of Christ-A Temple and a City

The concept that the temple of God and Jerusalem are figures of the body of Christ is amply seen in the Bible. We read, for example, in Isaiah 60:14, as God speaks of Israel and the fact that people from the world will come to build its walls:"...and they shall call thee, The city of the Lord, The Zion of the Holy One of Israel."

In Isaiah 62: 12 we read

And they shall call them the holy people, the redeemed of the Lord; and thou shalt be called sought out, a city not forsaken.

In both of these passages God is equating Israel with a city. In the New Testament we see the same truth as God uses the word Jerusalem. In Revelation 21 God presents the picture of the bride of Christ coming down out of heaven. The bride is called the Holy City, the New Jerusalem. The bride of Christ is a people--the people who are the body of Christ. The bride cannot be a physical city. Yet it is portrayed in Revelation 21 as a city with foundations, with gates and a wall.

Moreover, in the New Testament God speaks about building walls and building the ruins, and doing so in the context of sending forth the Gospel. In Acts 15, for example, we have the account of the leaders of the New Teatment church puzzling and wondering about what to do with the Gentiles who were coming into the body of Christ. Therefore, they held a council in Jerusalem to discuss this problem. Finally, it was James who stood up to speak on the phenomenon of the Gentiles coming in. He said in verse 15:

And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom My Name is called, saith the Lord, who doeth all these things.

You see, James rightly was seeing that inclusion of the Gentiles in the body of Christ was a fulfillment of the Old Testament prophesies that spoke about the rebuiling of the walls and ruins of Jerusalem. In other words, the bringing of the Gospel is an effort to build the city of Jerusalem.

We see the same figure in Ephesians, Chapter 2, which speaks of the believers as building blocks in the temple of God. We are not a physical temple, of course, but in Ephesians 2:20, this is what we read about the body of Christ:

And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone: in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.

See, too I Peter 2:4, where God speaks of believers as lively stones in the house of God.

You see, in the Bible, God very distinctly uses the figure of Jerusalem, or of the temple, as a reference to the body of believers. I believe this is a clue with which we can break open, under the guidance of the Holy Spirit, the 70 sevens of Daniel 9. This is the Key to the correct solution to these 70 weeks.

Unfortunately, most theologians get tangled up looking for a command to rebuild a literal city. So often, in relationship to salvation and in relationship to God's salvation program, we keep our eyes on this sin-cursed world, and we never look beyond, We never look at the true nature of salvation. Salvation is concerned with something far more precious and exciting than this sin-cursed world. It has to do with a people of God, a salvation that is eternal in character. We are going to find that Daniel 9:25, in which God speaks about rebuilding Jerusalem, relates to bringing the Gospel. Then 70 seven can be understood in detail.


Ezra's Bringing the Law Equals Building the City.

Return now to Ezra, you will recall that Ezra was commanded by King Artaxerxes, in the year 458 B.C., to reestablish the law in Jerusalm. We read in Ezra 7:12,13,23, and 26, that King Artaxerxes declared:

Artaxerxes, King of Kings, unto Ezra the priest, a scribe of the law of God of heaven, perfect peace, and at such a time. I make a decree that all they of the people of Israel , and of his priests and Levites in my realm which are minded of their own freewill to go up to Jerusalm, go with thee.

Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven; for why should there be wrath against the realm of the King and his son?

And whosoever will not do the Law of thy God and the law of the King, let judgement be executed speedily upon him, whether it be unto death or banishment or to confiscation of goods or to imprisonment.

Ezra 7:10 supplies the additional information: For Ezra had prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgments.

To reestablish the law is the equivalent of bringing the Gospel, and bringing the Gospel is equivalent of building the city, as we have just seen. Therefore, God, through the king, had effectively given a command to Ezra to rebuild the city, This command agrees with the statement of Daniel 9:25, which places the bringing of the 70 weeks as the time when the command was given to rebuild the city. We therefore are on very safe Biblical ground to begin the 70 weeks at the year 458 B.C., when Ezra was given the command to reestablish the law in Jerusalem.

The fact is, that even Ezra himself, under the inspiration of the Holy Spirit, relates the teaching of the law to a literal building acttivity. While the foregoing verses in Ezra 7 indicate that Ezra, the priest of God, was first concerned to teach the law of God, we might note that Ezra 9:9, in his prayer concerning this command of God through King Artaxerxes, Ezra uses language that relates to a normal building activity:

For we were bondmen; yet our God hath not forsaken us in our bonage, but hath extened mercy unto us in sight of the Kings of Persia, to give us reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.

From the foregoing we see that the command of God to King Artaxerxes, to send Ezra to reestablish the Law in the year 458 B.C., meets all the requirements of Daniel 9:25, where it speaks about a command going forth to restore and to build Jerusalem.

Returning to Daniel 9, we read in verse 24:

Seventy weeks are determined upon thy people and upon thy Holy City, to finish the transgression, and to make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most Holy.

We have learned thus far that the Holy City referred to is actually the people of God, but to what do the other phrases in this verse refer, and when do they find fulfillment?


An Exact Path is found to Satisfy Daniel 9:24

By answering the question as to when the phrases of Daniel 9:24 find fulfillment, we also discover to what they refer. When did God finish the transgression on behalf of those who are being saved? When did He make an end fo our sins? When did He make reconciliation for iniquity?
Immediately you say, "Why, it was at the cross, of course. Christ hung on the cross to pay for our sins. Anyone knows that. This verse is speaking about the cross." Yes, indeed, this verse is pointing to the cross. At the cross, Christ did make reconciliation for iniquity. He did make an end of our sins. He did undergo the judgment of God in order that we might be saved.

Does the timing of the crucifixion of Christ in 33 A.D. relate to 458 B.C.? Indeed it does! If we go from 458 B.C., when Ezra was mandated by King Artaxerxes I. to go to Jersalm to reestablish the law ( that is, to bring the Gospel there or to build the spiritual city ) to 33A.D. when Christ hung on the cross to make atonement for sins, we find that precisely 490 years are required. Let us see how this computation works out.

In going from the Old Testament to New Testament, we must add the Old Testament years to the New Testament years. From this sum we must subtract the number one to get the actual number of years between the two events, one of which took place in the Old Testament and the other in the New Testament. This is because there is no year Zero.

Ezra to the Cross Equals Seventy Weeks

Ezra went to Jerusalem to build a city, that is, to reestablish the law, in the year 458B.C. Christ hung on the cross in 33A.D. If we add 458 to33, the sum is 491. Subtracting one from 491, we end up with 490 actual years from the going forth of the command to rebuild the city to the time of the cross when Christ brought in everlasting righteousness, when He made reconciliation for iniquity, when He finished the transgression. It was at the cross that God put His seal on the vision and prophecy. And 490 years equals 70 weeks; that is 70 X 7 = 490 years. Immediately we see the precise fulfillment of Daniel 9:24, 25.

History and Prophecy of the Middle East


FOR MOST, THE fact that Daniel 10 and 11 record nearly 400 years of Middle Eastern conflict is not a big deal. After all, there are thousands of history books, many of which give a much more detailed account of the history than Daniel. But what makes Daniel’s version different is that it was written before the events happened! That’s right. Daniel wrote about 400 years of history before it was history! That makes it FULFILLED PROPHECY. But part of this recorded history is yet to be fulfilled. A Great Conflict
Daniel 10:10 through 12:4 is the longest single vision in the Bible. God revealed it to Daniel during the third year of the reign of Cyrus the Great (Daniel 10:1)—around 535 B.C. That date alone makes what Daniel wrote in chapter 11 astonishing.
Daniel 10:1 says the vision given to Daniel “was true, but the time appointed was long.” Moffatt translates this better: “the true revelation of a great conflict.” That’s what this prophecy is about—GREAT CONFLICT. Lange’s Commentary titles this vision of Daniel “great tribulation.” It’s a vision about violence, warfare and bloodshed. And, as we shall see, it all revolves around the Middle East.
Let’s pick up the story in verse 14: “Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.” “Latter days” means the time just prior to the return of Jesus Christ. Even though much of this prophecy was fulfilled centuries ago, the main fulfillment of this passage is during the latter days—the time we are living in now.
Verse 1 of chapter 11 is actually a continuation of “the thought in chapter 10. We now come to the specifics of this incredible prophecy.”

The End of Persia Prophesied
“And now will I shew thee the truth. 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” (verse 2). Remember, Daniel received this vision during the third year of Cyrus the Great—the founder of the Medo-Persian Empire. God said there would be four more kings to reign after Cyrus. Actually, there were at ”

“least 12 more Persian kings after Cyrus, but there is a reason God only drew attention to the four who followed him.
Cyrus had two sons, Cambyses and Smerdis. After inheriting his father’s throne, Cambyses secretly killed his younger brother. Cambyses ruled from 529 to 522 B.C. His reign was short-lived, because after returning to Persia from an Egyptian expedition in 522, he found one by the name of Gomates who had usurped the throne by impersonating Cambyses’s dead brother! Cambyses was so disheartened he committed suicide.
After discovering the imposter, however, Persian nobles rejected him in favor of Darius I, who ruled from 521 to 484 B.C. This third king who followed Cyrus has been called “the second founder of the Persian Empire” because of his empirical expansion efforts and his popular domestic policies.
Darius’s son, Xerxes, inherited the powerful empire his father had built. He was the strongest and richest of all Persian kings, just like it says in Daniel 11:2: “[A]nd when he has become strong through his riches, he shall stir up all AGAINST THE KINGDOM OF GREECE” (Revised Standard Version).
Let’s now get historical confirmation of these prophesied events from Philip“Van Ness Myers’s classic volume Ancient History: “After crushing the Egyptian revolt and suppressing another uprising in Babylonia, the great king [Xerxes] was free to devote his attention to the distant Greeks” (page 93; emphasis mine throughout). Just as Daniel said! Xerxes stirred up his empire against Greece. But it ended in disaster when his naval fleet, as Myers says, was “cut to pieces.” It was the beginning of the end for the Persian Empire, as Myers notes: “The power and supremacy of the Persian monarchy passed away with the reign of ”“Xerxes. The last 140 years of the existence of the empire was a time of weakness and anarchy, which presents nothing that need claim our attention in this place” (ibid.). Note that! After Cyrus, Myers feels that only four other Persian kings are worth mentioning!
As we continue studying this remarkable prophecy, you will see that there are just too many historical details revealed in advance for this to be mere coincidence. Verse 3: “And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.” Verse 2 said Xerxes began tangling with Greece. And in verse 3, we read that a mighty Grecian king stood to “rule with great dominion.” His name was Alexander the Great. He arrived in 334 B.C. to crush what remained of the Persians. (The Medo-Persian Empire had been in steady decline for over a hundred years, ever since Xerxes made the mistake of attacking Greece.)
Myers notes that once Alexander slew the weak Persian king, he regarded himself not only as conqueror, but as successor to the Persian throne. This is especially interesting considering what God revealed in Daniel 2 about four world-ruling empires“that succeed each other up until Jesus Christ returns to Earth to set up His Kingdom. Alexander’s Grecian Empire was the third of these biblically prophesied world powers. (First was the Chaldean Empire, then the Medo-Persian, Alexander’s Greco-Macedonian and finally the Roman Empire.)

Alexander’s Empire Divided
Continuing in Daniel 11, verse 4: “And when he [Alexander] ”“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.” Alexander’s reign was cut short in 323 B.C. by his untimely death at age 32. There was no one strong enough to rule the vast expanse of his territory. Thus, his kingdom was divided into four parts, each ruled by one of Alexander’s generals. Myers describes the fragmented state of the empire after Alexander’s death: “Besides minor states, four monarchies rose out of the ruins. Their rulers were Cassander, Lysimachus, Seleucus Nicator and Ptolemy, who had each assumed the title of king. The great horn was broken, and instead of it came up four notable ones toward the four winds of heaven” (pages 286–287). Again, note that! In that last sentence, Myers refers to Daniel 8:8! (Study Daniel 8:2–8, 20–22 as a parallel to Daniel 11:4.) Even Myers can’t help but draw attention to Daniel’s amazingly accurate prophecy, written 200 years before Alexander’s empire was divided among his four generals“Cassander ruled over Greece and Macedonia, and Lysimachus ruled Asia Minor. These two were the weaker of the four generals.
The other two, however, are significant, especially in how they set the stage for two centuries of conflict and struggle in the Middle East. It is these two kingdoms, one north of Jerusalem, the other south, that Daniel 11 primarily focuses on in the next several verses.

Kings of the North and South “Seleucus ended up with Alexander’s far-eastern territory, all the way to India. His western boundary included the region known as Syria today. He ruled the general region of ancient Assyria, and also Babylon. “This kingdom,” according to Myers, “during the two centuries and more of its existence, played an important part in the civil history of the world” (page 290).
Ptolemy captured Egypt, Judea, and part of Syria. This kingdom was perhaps the most important of the four divisions, insofar as its influence upon civilization.
“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). This verse more specifically explains how the two strongest empires of the four divisions developed. For a while, after Alexander’s death, Ptolemy (Egypt) was the most powerful (“the king of the south shall be strong”). Seleucus Nicator was originally one of Ptolemy’s generals (or “princes”) in Syria. But while Ptolemy was tied up in war after Alexander’s death, Seleucus gained control in the north, founding the dynasty of Seleucidæ in 312 B.C. And, as verse 5 says, this dynasty“ actually exceeded the king of the south in power and might. It was the kingdom of Seleucus that then most closely resembled the great empire under Alexander.
Notice the amazing details God provides in verse 6: “And in the end of years they shall join themselves [or ‘associate themselves’] together; for the king’s daughter of the south shall come to the king of the north to make an agreement ….”
After 50 years, this prophecy was fulfilled to the letter. By this time, Antiochus II (called Theos) ruled the northern kingdom in Syria. His wife’s name was Laodice. Largely because of his wife’s influence, Antiochus II was persuaded to initiate war with Ptolemy Philadelphus, king of the south, in 260 B.C. The war was terminated in 252 when, as prophesied, the king of the south’s daughter came to the north to “make an agreement.” Antiochus Theos banished his wife Laodice when Philadelphus offered his daughter Bernice. The two married and both kingdoms temporarily joined themselves together. “[B]ut she shall not retain the power of the arm; neither shall he stand, nor his arm …” (verse 6). In other words, though strengthened by that union, neither Antiochus Theos nor Bernice could retain that power.
Continuing this incredible verse: “[B]ut [Bernice] shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times.” Indeed, after Ptolemy Philadelphus died in 247 B.C., Theos promptly gave up Bernice and retained Laodice as his wife. Still fuming from being banished years earlier, Laodice stayed with Theos long enough to conceive and then promptly murdered her husband, thus securing the throne for her son, Seleucus II. She then tracked down Bernice and assassinated her as well, squelching the last hope of the Ptolemies to have a descendent on the Seleucidæ throne in the north.
The story continues in Daniel 11: “But then shall arise a scion of her [Bernice’s] own family, in succession to his father, who shall head an army to enter the fortress of the king of the north; he shall take action and master the men of the north” (verse 7, Moffatt). The King James translation says one “out of a branch of her roots” would stand and fight against the king of the north. This branch from her own family was none other than Ptolemy III, Bernice’s brother. He invaded Syria in 245 B.C. and quickly avenged his sister’s death by murdering Laodice. Verse 7 was precisely accurate in describing Ptolemy’s victorious conquest. He acquired most all of the Syrian realm, from Cilicia to the Tigris, and besieged “the fortress of the king of the north” in Syria.
Verse 8 says Ptolemy III would carry many captives and spoils back to Egypt, which he did—history confirms more than 2,500 molten images and vessels. God also prophesied that Ptolemy’s reign would continue longer than that of his counterpart in the north, Seleucus II. God was right again. Ptolemy outlasted him by four years. But his [Seleucus’s] 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” (verse 10). The plot thickens! After Seleucus II died, what was left of his kingdom was divided between his two sons, Seleucus III (226–223) and Antiochus III, called “the Great” (223–187). The prophecy in verse 10 quickly narrows its focus to one of these sons, Antiochus III, no doubt because the other died three years into his reign. Verse 10 describes the two expeditions Antiochus led against Egypt. The second one, after 27 years, enabled him to re-capture his fortress, Seleucia. “Verses 11–12 prophesied that the young Egyptian king, Ptolemy IV (Philopater), would not wallow in defeat: “In a fit of mad rage the king of the south shall march out to fight the king of the north, who shall raise a large army, but it shall fall into the hands of his foe and be taken prisoner, to the proud joy of the king of the south, who shall rout tens of thousands of them” (Moffatt).
Once again, Egypt gained control of Judea, but only for a short time. Verse 13 foretold another resurgence by the king of the north in this see-saw battle over the Middle East. It says after “certain years” (actually it was 12 years, bringing us to 205 B.C.), Antiochus III returned with greater riches and a bigger army. Antiochus garnered military support from Philip of Macedonia and others. Jewish historian Josephus says many Jews helped in this fight against Egypt.”

“Now consider how accurately God foretold of this anti-Egyptian alliance hundreds of years in advance: “And in those times there shall MANY stand up against the king of the south …” (verse 14). Indeed, Daniel 11 is an astonishing prophecy! The next time someone tries to cast aside the Bible as flawed and uninspired, point them to this prophecy!”

“The next several verses give more details concerning Antiochus the Great’s conquests. Verse 15 says he would come upon Egypt and “take the most fenced cities,” a probable reference to his capture of Sidon. Verse 16 says “he shall stand in the glorious land, which by his hand shall be consumed.” The “glorious land” refers to the land of Judea. After Antiochus captured Sidon, he defeated Egypt at Mount Panium in 198 B.C. and assumed control of Judea. This fulfilled prophecy is important because it sets the stage for a latter-day prophecy discussed at the end of Daniel 11, which will again revolve around the glorious land.
In verse 17, Daniel wrote, “He shall also set his face to enter with the strength of his whole kingdom ….” Antiochus’s success in Phoenicia, Syria and Judea prompted him to go after the “whole kingdom,” meaning Egypt. Verse 17 continues, “… and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.” After his military venture into Egypt in 198 B.C., Antiochus the Great offered his daughter Cleopatra (not the Egyptian queen of 31 B.C.) to the young Ptolemy, hoping“to gain complete possession of Egypt. It didn’t work, as verse 17 verifies. Cleopatra knew she was only being offered as bait. She betrayed her father and gave her full support to her new husband, the king of Egypt.”“Antiochus focused his energies elsewhere. “Thereafter he shall turn to the coastlands of the West [off Asia Minor] and capture many of them, but a certain Roman general shall put a stop to his defiant insults and pay him back for them” (verse 18, Moffatt). By this time, the Romans were beginning their ascension to world rule. The young Roman general mentioned in this scripture is Lucius Scipio Asiaticus. He crushed Antiochus’s forces in the Battle of Magnesia in 190 B.C.”“Tail between his legs, Antiochus III returned to his own land (verse 19). He died in 187 B.C.
“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” (verse 20). Antiochus was succeeded by his son Seleucus Philopator (187–176). As the scripture notes, he was famous for collecting taxes. He sent a tax collector by the name of Heliodorus throughout Judea, hoping to raise money for the waning empire. The scripture says his reign would be short-lived and that he would die neither in anger nor ”

“battle. History confirms that his brief, 11-year reign was cut short by his tax-collector Heliodorus, who poisoned him.
Since Seleucus left no heir, the other son of Antiochus the Great was left to wrest control of the empire from Heliodorus. The other son was called Epiphanes (Antiochus IV).
Thus we reach a critical turn in the Daniel 11 story. Antiochus Epiphanes was responsible for setting up the abomination of desolation. This is significant because of a prophecy concerning an end-time abomination of desolation (Matthew 24:15; Luke 21:20). (There is also a spiritual dimension to this story because it revolved around the temple anciently. Today, in this end time, the Church is that temple; Ephesians 2:21.)”

Antiochus Epiphanes
Antiochus Epiphanes was a ruthless dictator who obtained rule through deceitful lies and flatteries. Verse 21 of Daniel 11 said he would “come in peaceably, and obtain the kingdom by flatteries.” George Rawlinson gives the historical account of this event in his authoritative Manual of Ancient History: “Antiochus, assisted by Eumenes, drives out Heliodorus, and obtains the throne, B.C. 176. He astonishes his subjects by an affectation of Roman manners.” Antiochus Epiphanes gained control by pretending to be someone he really wasn’t.
Continuing in verse 22: “The opposing forces shall be swept before him and shattered, and so shall God’s high priest” (Moffatt). In this verse, we begin to see how much Antiochus hated the Jews. Rulers before him had typically treated the Jews well. But Epiphanes’s ruthlessness toward the Jews far surpassed that ”Page15

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