Have you seen Lelgee's home page? No! Then click here! Lots of interesting stuff on Revelation, Daniel, and other apocalyptic themes.
Email: <lelgee@voicenet.com>Copyright © L. L. Griffith, 1996. ISBN 0-929554-06-X. This document may be reproduced in whole or in part provided that this copyright notice is reproduced on each copy made.
11. Chapter Ten continued, with the 'man' explaining the truth about the long distant conflict, and the end.
The entire hope of Israel and the hope of the gospel of Jesus Christ is the restoration of the kingdom of God upon the earth. This is not the hope of Christendom in general, but it is the doctrine and the truth of the Holy Scriptures, which is unmixed with any Babylonish influence of the mysteries of the nations. The Christian world, again in general, repudiates the Jew and any Israeli hope for a holy and peaceful life with God.Verily, the world shall have its own reward, when Israel is saved out of the time of Jacob's troubles.
In the New Testament, particularly in the Gospel record accounts, there are many small details or clues which point to the final days of the present world, in which days the kingdom of God is restored in Israel. Other New Testament records 'flesh out' some details of these days as first portrayed in Daniel's prophecy, but most fully, by The Revelation.
In the New Testament the book of The Revelation of Jesus Christ - Chapter Six through Twenty-Two - portrays the last end for Israel with elaborated particulars.
In the time of the Lord's revelation to Israel, the events of the 1,260 days - of the last and the final end (the end which also merges into the finish of all God's work which concludes in the restoration of the kingdom to Israel, and in accordance with Ezekiel's vision of the future kingdom) - are indicated by "signs" which point visually to the fulfillment of many Old Testament prophecies.
The vision alluded to in Daniel 10:14 was declared to be "what shall happen to your people in the latter" [No. 309, the concluding] "days, for the vision yet is for many" [i.e., the 1,260] "days."
The ambiguity of such statements regarding "the days" or "the end" should alert the reader to discover and to understand their place and their time at "the end." Do we not look forward to fulfillment of our hope?
The coming of that first vision to Daniel before (in Chapter Eight) was sickening to Daniel. The second vision was more devastating. His reaction to the sight was of complete astonishment. The impact of the time duration was shocking to him. He was utterly powerless because of its appearance, 10:16 and from the knowledge of the vision of things shown in 9:22- 27.
Daniel was made fearful and without strength or breath. He virtually died. Verses 10:15-19 depict Daniel as the subject of a transformation into a renewal of strength, which appears to parallel the body's rising up in the resurrection from the dead. This same angel who strengthens Daniel was dispatched from the heavenly places of the LORD in order to more fully inform Daniel concerning the vision which he saw prior to his physical collapse, and subsequent to his revival by the angel.
As the angel explains to Daniel about the contents of the vision, it may be difficult to keep the lazy mind firmly on course - the subtle working of the mind deceives its owner many times as it is naturally predisposed to do unless it is overruled with "the mind of Christ" - as the angel's explanation swings back and forth between disclosure of fact, and his explanation of each event, and its time period. John's prophecy of the Lord's apocalypse follows the same manner of unfolding information. Without this recognition of the form, any good understanding of "the matter" fails.
Some questions to consider concerning prophecies are: Do some, do all, or do any of the parts of the angel's narration in Daniel concern only the then future but, supposedly, now past record of warfare between Persia and Greece?
What other prophecy speaks of the work of "the four winds"
in detail?
What other prophecy speaks of the work of the angel "Michael"
in detail?
What other prophecy speaks of the duration of the "1,260
days" in detail?
What other prophecy speaks of the work of
the last "four beasts" in detail?
What other
prophecy speaks of the work of "the horns" in detail?
What
other prophecy speaks of "the little horn" in detail?
What other prophecy speaks in detail of all the things which were
related to Daniel as "the end" of "the matter," as per
Daniel 7:28?
What parts of the prophecy do, or do not, allude to the last, final end of the long conflict which is not yet ended, hence is to be fulfilled in those future days?
How, and where, does a more complete record exist that concerns Israel's last end, except in the book of the Revelation of Jesus Christ? Daniel and Revelation must agree, else the interpretation is not well done.
If the 1,260 - 1,290 - 1,335 - days of Daniel 12 were meant to be understood as years, the angel from heaven had the obligation to make this understanding clear to Daniel. (This was Newton's idea: one day is symbolic of one year...)
It is a blasphemy against the angels and against the God of the heavens to believe and to teach such nonsense. And, The Revelation - which speaks of the same days - certainly warns about adding (men's philosophy) to the prophecy, a warning to every endorser of the philosophy of latter days "false prophets."
It is one thing to paraphrase or extrapolate a text, but to redefine a word is another matter. How does one logically reason that a day, in either prophecy, is actually meant to be a year? While a day with the LORD may well be equated with a thousand years of man's time, this is not the way either word is used in the prophecy. A day of men's time is a day as established and appointed in Genesis One as a "day" for use in human calculations. A day in the LORD's time has never been defined for men's experience, until Mede offered his idea.
If a reader is not fully persuaded that the beclouding "continuous history" interpretation is not the product of error, there is little hope for his understanding of the days of the Second Coming.
"The days" are days of 24-hours.
Daniel's prophecy affirms that future events of "the end of the matter" will show the answers to all the above questions. We are instructed by the apocalyptic prophecies to watch for the sign of the Lord's coming.
Daniel likewise shows in 11:1 the witness of the angel in regard to his work in confirming and strengthening Darius, the Median prince, as the man who was chosen to "receive" the kingdom of Babylon to rule for Cyrus, the Persian. Thus, the power to confirm, to raise up and to strengthen men for the purpose of God is one facet of the power attributed to the angels. Only Michael is authorized to help the angel to save Israel from complete destruction by her Enemy. Here is where the fervent prayer of a righteous man will avail much. Are not the hope-filled saints urged to "Pray for the peace of Jerusalem,..?"
The vision of Chapter Eight amplified Daniel's knowledge concerning both "the horns" (of Media/Persia and Greece); and the last (eighth head) "little horn" which should appear out of the warfare during the "end of the matter."
But at the time of the first vision Daniel understood very little of "the matter." However, it seems that - in the two Gospel accounts; (Matthew 24:15; Mark 13:14) - the Lord, Jesus Christ, did not leave his apostles in the dark concerning the understanding of the matter. But even though he may have (privately) caused them to understand the end of the matter, they in turn did not disclose any great knowledge or understanding of Daniel's prophecy in their (eye-witness) letters and accounts, about "the end," except in writing the cryptic warning by Jesus who said, "Whosoever readeth (Daniel), let him understand."
Why did they not disclose such things in their writings? We think, Because of the time, they were bidden only to preach the gospel; and for the same reason that the Lord always counseled - Be ready now. A man knows not the hour of his death, therefore "Today, if you will hear, harden not your hearts..." Be ready daily with a clean garment.
Also, Paul was to be later specially appointed by Christ to be the apostle to the nations. Well educated in the Old Testament, his New Testament writings include many more details of his new understanding of the final end of the matter, for Paul was neither unlearned nor unstable in the knowledge of the Holy Scriptures.
Neither Media/Persia nor Greece was involved in the desolation of the nation of Israel and Jerusalem in 70 A.D. or thereafter.
As in the ancient wars between the Assyrian rulers and the rulers of Egypt, the nation of Israel in 70 A.D. was caught between the forces of the Assyrian power and the armies of Rome. ...So any detailed information tendered to the disciples by Jesus about the coming war then would have been devastating, confusing the gospel of the kingdom for his followers and undermining hope for a swift resolution to the "controversy of Zion."
Truth is truth. Although Daniel will not live to see the outcome of the final "seventy weeks" of prophecy, the angel proceeds to inform him in summary detail of the "end" warfare which will conclude the domination of the nations over the Holy Land.
Commentators generally fashion their interpretations of Daniel, Chapter 11, upon the historical basis (following the death of Alexander, the Great) of the Seleucid and Ptolemaic kings who became the leaders of Syria and Egypt. The two portions of Macedonia and Thrace/Asia Minor are disregarded as having significance any more helpful for the historical interpretation except as vaguely recognized as the land area from which direction Gog is to come. (However, this understanding about Gog is introduced from Ezekiel's prophecy, not from Daniel.)
Verses prior to verse 35 are attributed only to warfare between Syria and Egypt - which led to Rome's wars in those Middle East lands in the years B.C. until 70-73 A.D.
What expectations then have we, of the last end and concluding events of the finish, for Israel following these many years A.D.? The "continuous historical" view which most of Protestant Christendom follows has no up-to-date answers either. Excepting Christadelphia (a community generally which reads the Old Testament regularly, and which denies supersessionist views), the Christians are confused by the "continuous historical" views of their own interpretations! The truth is to be learned not from Lord Bacon's followers but from the Holy Scriptures alone, by eyes that see and ears that hear a true interpretation of the Word of God. Every man must make his own choices and judgment.
The majority of commentators - over 500, at least - follow the herd in the "continuous historical" philosophy method of Bible interpretation. Although, at times - commentators do seem to wander across the right path. One commentator says that Daniel's text at verse 35 "overleaps the centuries to the time when he of whom Antiochus Epiphanes was a type...shall appear." (Implying that the year for a day principle really has not validity, being somewhat a frog-like spirit.)
The commentators, too, like the frog, are prone to overleap many small details which may be detrimental to their theses. There is much straining out of Biblical gnats and much swallowing of unBiblical camels.
Another writer (at verse 35) says there is "a change of topic in the prophecy." He continues, "No more is said about Judah's warfare with the Greek powers of the north or south." Judah, however, never in the Scriptures, (nor even in historical times, for that matter) ever was counted as a contestant for empire among the nations. The house of Judah, according to the Word of the LORD by the holy prophets, is shown as a people engaged in defensive warfare against other nations trying to overrun their land. Judah as an empire never ruled over any of the Middle East lands not covenanted to the people of God.
Daniel's prophecy does not at all speak about the Roman power which overcame Greece and conquered much of the pagan world. The Roman Legions left no ethnic marks upon the lands of Nebuchadnezzar's first dominion such as Greece did. But the Grecian influence within the nation of Israel worked its leaven to the point where even the Holy Scriptures which contain the "good news of the [coming] kingdom" were caused to be written in the language of the Greeks. Is it not obvious that the New Testament Scriptures, like the LXX translation of the Old Testament documents, were written in the language of the Greeks and not in Latin - to say nothing of the other Greek customs or traditions which influenced the Jewish people who adopted Greek manners?
Although Rome later annexed "the Asiatic kingdom of the north" and claimed the land of Egypt, this same writer further claims that "the kingdom of the Jews still survived" until after the nation's rejection of the Messiah! However, in apposition to such non-Biblical phraseology, the Holy Spirit inspired New Testament writers refer to this so-called "remnant of Judah" and "kingdom of the Jews" as being the 'children of Israel' or merely 'Israel.'
Today the Hebrew population of the nation of Israel remains the core of the people who are only "a remnant, according to God's grace."
Many, many Jews - not sabra - remain in dispersion from Jacob's native land by choice. Some of them may be joined to the "remnant, according to God's grace" in the last, final days.
In these latter days two domains alone remain to be dealt with by the heavens: the territory to the north and west of Babylonia; and the Near East (Islamic) lands north and east of the Euphrates - which are mostly of Assyrian and Medo-Persian heritage. Land east of Jordan is also subject to future retribution. These are the former territories of "the stump" of the tree once restrained by the "band of brass and iron." These nations represent the chief of the lands of Nebuchadnezzar's image which will have the "feet" (Daniel 2:34) smashed by the literal Stone, and by Apollyon's brim stones from the heavens.
The dragon/beast of The Revelation is a type of the image - the living entity which it must be - since the prophecy of the Revelation of Jesus Christ looks at the physical actors and the circumstances involving them, who bring to climax the restoration of the reunited kingdom. The two remaining geographical dominions, as defined above, contain the arena in which the events of "the time of the end" and at "the time appointed" will appear.
Since the Shah of Persia was ousted post-1970 in modern times, the northern lands have been the grounds for constant internecine wars. Warfare has gone on in Afghanistan for decades. The Iraqi's fight in Turkey. At the present writing the extended lands of Magog - Serbia-Bosnia, etc., - lands which once were ruled by Philip of Macedonia, father of Alexander the Greek, - and the Russian state of Chechyna are under ethnic and religious strife.
Some angels of heaven are obviously now at work "above the river, Euphrates."
In Daniel 11:3, the angel's explanation introduces the "mighty king' who will rule with great authority and do according to his own will. Without question this statement first refers to Alexander, the Great, whose mighty exploits in Nebuchadnezzar's domain Grecianized the ancient nations of the Middle East. His fourth but dominant position did not last very long - just "a little while" but long enough for his mighty rule to be parted, and subsequently to be divided "to the four winds of the heavens" for its final distribution in the "last days."
Verse four is emphatic in stating that the division of the dominion was made "not to his posterity, nor according to his authority with which he ruled, for his kingdom shall be pulled up and given to others besides these." The statement excludes the authoritative rule of these four generals under his command, and indicates that unrelated "others" will subsequently be given rule over the "pulled up" kingdom.
The phrase nor according to his authority with which he ruled is ignored by the interpreters who require a Roman presence for their historical basis. The "continuous historical" interpretation school therefore must identify the authority of the "others" as being the four generals who served under Alexander. In so explaining the text, the "others" (plural) of course are identified as Rome (singular) which later gained the rule over the empire divided by Alexander's generals. Nebuchadnezzar's 'forgotten' dream did not show such an end to his empire. The authority for "others" to rule was put in reserve in the heavens, to be received in the last days by "others" when Israel is restored as a holy nation...
The verse points toward, and moreover, should be interpreted as a reference to the power of the heavens - "the four winds" - which are so prominent in both Daniel's prophecy and in The Revelation. The spirits of heaven intervene because of the covenants and the promises made to the Hebrew patriarchs, particularly in the timely things to be accomplished for the enthronement of the promised "son." This suggestion concerning heaven's rule is not out of line with the recurring theme found throughout Daniel's book - "the heavens do rule."
Does God's Word change? I realize that it is extremely difficult to break a
bad habit. It is difficult for the obese to stick to a diet plan and to work for
a physical change. It is just as difficult to try to break a bad way of
thinking; for a person must be consciously aware in every waking moment to think
well and of good thoughts - to be "of full age, [like] those who by reason
of use have their senses exercised to discern both the good and the evil."
It is not easy to become a spiritually-minded person. It is just as difficult to
disabuse one's self of the "continuous historical" mindset.
A
quick trip, at midnight, to buy oil, (at the local "religious"
convenience store) will not suffice...
Where the history books rule over the books of the Holy Scriptures, only the reader of the books is at a loss. Nor does "new wine" mellow well in an "old skin." But if water, poured into stone jars, can be turned into wine by the Lord, then a stone jar, by the same Word of God can be changed into a "precious stone" jar without damage to the vessel or loss to its content. It is not easy to reconfigure one's thinking in order to see all these events placed into one generation of time. An understanding of Daniel's prophecy must be reached that accounts for its many details and which does not violate any teaching of the Holy Scriptures.
The only violation is of the "continuous historical" interpretation, which adds profane history - contrary to the Divine warning - to veil a right understanding of the Word of God.
Is there indeed then, "a change of topic in the prophecy" at verse 35? Does the phrase, "For it is still for the appointed time" change the topic? Does the phrase caution the reader so that he may not confuse the time and events of the appointed "end"? Does not the phrase, rather, indicate that "the appointed time" is yet to be seen? Why was it not suggested too that "a change of topic in the prophecy" should occur instead at verses 27- 29? For there in v. 27 the text also states, "For the [final] end comes at the appointed time," while in v. 29 the text repeats, "at the appointed time he will return.., except it will not be as the former or as the latter."
Surely, 'the finish' will come only at the appointed time which the angel reveals as the truth of the matter.
The angel's explanation sets the information in apposition; this [end] toward that [end]. Even so, prior to these verses 27-29, verse 16 is very specific about the northern invader, that: "...he shall stand in the land of the Glory, and the finish is in his hand." (This entire clause of Hebrew text seems to have puzzled the translators a lot; thus the AV's rendition of it; for, they make "the finish" to read "shall be consumed" - changing a noun into a verb).
There can be no last "finish" for Israel until all things are completed at "the (last) end." Certainly the Glory of the Lord will not appear in the Land until the judgment sits and until the temple is restored. These are things about which Daniel wishes to know the truth.
Of the northern invader, verse 13 says, "The king of the North shall turn back and will raise an army greater than the first; and at the end of the times years, he will certainly come with a great army and with much equipment."
Is there no curiosity about the times of the end of the years which bring this "great army, etc.," down upon Israel when the Glory of the LORD should reappear?
Now before these things come to pass, the king of the North is careful to 'mend his fences' with the king of the South. If these (powers) are not contemporaries, why should this ruler take so careful an action to pacify his southern neighbor?
The UNO is generally in agreement that peace must be enforced in the Middle East; the U.S. is adamant in pursuing such a policy there, and in the northern countries bordering the land. Although the existence of the present nation of Egypt (v.5) has been lengthier than any of the revived nations of the Middle East, (it existed even prior to World War I and World War II), it remains a nation of weak rulership. Elections may change Egypt's leadership but it is doubtful that Egypt will ever regain any greater political strength.
The prophecy of Daniel, Chapter Eleven reveals that the treasures of Egypt will not be exempt from the hand of the northern invader. As a matter of fact "the treasures" - perhaps the museum antiquities or control of the Suez Canal - seem to be the motive and the primary target for the northern invader.
Per verse 6, (17) (which usually is alleged concerning Cleopatra, certainly there is room for the assumption), a "treaty" of peace and friendship is made between the rulers of the north and of the south by the 'daughter' of the southern ruler.
How can the northern invader effect the finish of the matter which ends at an appointed time far distant from Daniel's day - and at the time of the resurrection of the dead - if there truly is at all "a change of topic in the prophecy..."?
No, the angel is carefully explaining "the end of the matter" to Daniel; he does not change the topic of his explanation.
After the reign of "the mighty king" of Greece the dominion is "plucked up," (v.2-4) i.e., overthrown or expelled from the Land. This is done "even for others beside those," meaning for neither his posterity nor for any part of his rule, but for another dominion of rule separated from (but following a "conflict, long" after) "those" preceding empires.
According to the accepted "continuous historical" interpretation, "those" were Alexander's four generals who immediately partitioned the dominion among themselves. Who then are the "others," beside "those," for whom "the kingdom shall be plucked up" at the end and the finish? The answer is rooted in Nebuchadnezzar's "forgotten" dream and in his dream of "the tree."
The "others" who gain the kingdom will only receive the kingdom at the end of the days and after the finish of the matter which the angel so carefully explains to Daniel. In order for the inheritance to be gained according to the promises of God to Abraham, all the rebels and all the ungodly must first be purged out of the promised land. The remnant, the few, of the people who then are saved - "we who are alive and remain," according to Paul's words in 1 Thessalonians 4:17 - out of the warfare in Israel during the last days will be adopted as Abraham's seed; "we" being the godly "seed" for the LORD's future plantation in the Land.
Daniel's prophecy in Chapter 11 appears completely silent about any fifth 'head' [of the beast?] (which the book of The Revelation alludes to). The coming of the sixth 'head' of the beast is precipitated by the hostility between the latter days "king of the North;" and the latter days "king of the South," -- both of whom 'push at' another contemporary identified as "him" -- who misadventures to come between them. How long the entire warfare continues is open to honest question. But we know that, since Israel was reborn in May of 1948, there has been continual warfare against the state from both the North and from the South. Terrorist attacks by extremists of the surrounding countries continue to this very day. The times indeed have been troublous in the nearly 48 years since that date, but Jacob's last extreme "time of trouble" is yet due. But he will be saved out of it!
So Daniel is made to understand only "what should befall his people in the latter days, because the vision was yet for [the] days." The reader is reminded that Daniel has already been shown the uprise of the four last beasts from a strife upon the Great Sea. He knows that there will be a long distant conflict again between the Greek and Persian powers. Daniel has been shown the nature of the last beast which gains the ten horns for its "head," and in the vision he has watched the judgment of these beasts. He knows when the last "little horn" will rise up in the Land. He knows that the saints will receive the kingdom and possess it forever at the end.
FACT: THE READER SHOULD NOW REALIZE THAT THESE THINGS POINT TO THE "LAST DAYS." THERE IS NO REASON FOR THE ALERT WATCHER OF DAILY EVENTS NOT TO RECOGNIZE HOW THE LORD IS WORKING TO BRING ABOUT THE RESTORATION OF THE KINGDOM TO ISRAEL. THIS IS NOT CHEAP "FUTURIST" TALK; THIS IS FACING THE REALITY OF OUR TIMES IN THE FAITH OF GOD.
THE WISE READER SHOULD BE PREPARED TO BETTER UNDERSTAND THE REMAINING PARTS OF DANIEL'S BOOK OF PROPHECY.
Why then, given the above facts, would the angel show Daniel an historical 'hash' purported to be a report of the wars of the Seleucid and Ptolemaic dynasties, and wars of the Syrian and Egyptian powers of pre-Christian times? Such a supposed report is not in harmony at all with the informed "matter" which Daniel is being shown.
When is the end? When is the finish? What is "the end of the matter" which Daniel sought to know, and the things about which the angel was sent from the heavens in order to reveal to him, if these things are not to be found in the days in which we are now living?
Whatever happens tomorrow happens in the future days. "Old skins" probably will fear to hear about this "new wine;" but some "old dogs" may be taught "new tricks." It is a disservice to the Truth for any man to cry, 'Futurist; futurist; heresy,' without giving these things of Holy Scripture a fair hearing outside of any influence from the "continuous historical" interpretation of Scripture.
The question, "Have any of the rulers or of the Pharisees believed on him?," is analogous to the same kind of questions heard in these days concerning interpretation of endtime prophecy. The "rulers" and "Pharisees" whose voices predominate over the still, calm voice of exercised reason may or may not be believers in the Truth, but many of the people who follow Jesus Christ do indeed believe that there must be a better way to understand apocalyptic prophecy.
Since Daniel 11:35 (and not the philosophy of continuous history) indicates that the time of the appointed end remains the unchanged topic of the angel's explanation, we can also be assured, from Daniel's text, that verses 36-45 do indeed speak of the final time of the appointed end, and that these verses do indeed describe things concerning "the king" who comes to his end without anyone to help him.
According to verse 40, "At the time period of the final end shall the king of the South push at him (i.e., at the fierce king)." This means a push against the southern part of Israel.
Continuous historically speaking, the phrase "the king of the South" must refer to the Egyptian government's ruling power. It should be noted that in modern times since the revival of the Middle East nations and particularly since 1948, the ruling powers of all the nations to the north, including the farthest north, and to the south, including the farthest south, of the Beautiful Land have been held by unstable governments and unstable men.
Furthermore, the great enemy of Israel has global alliances in the most distant parts of the earth.
Not much is said outside Daniel about this "fierce king" who finds himself caught between opposing powers from north and south except by Isaiah who indicates that this "king" may arise out of "the Assyrian" province of the ancient northern nations.
...Without changing the topic of the prophecy and concerning the very "last days," the following is a "last days" interpretation of Daniel's prophecy, 11:35 through 11:45. How the "king" is used and then deceived by his worldly peers is illustrated somewhat in the preceding text. First the angel makes a note concerning the understanding ones:
35 "And of them of understanding shall fall - to test them - and to purge and to make white to the time of the end; because yet is the time appointed."
So much for the understanding of the leaders of the "continuous historical" expositions. ..."He that readeth Daniel, let him understand" concerning the appointed time.
A purging and a time of testing is set for the time of the end.
36 "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that which is determined shall be done."
This "king" will place the abomination of the desolation, 9:27; 11:31; 12:11; make himself to be like a God; blaspheme God Almighty until His wrath is poured out upon him. God's wrath is contained in the Revelation vials.
37 "Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all."
A dictatorial despot, caring for nothing but himself, narcissistic. Is he not, therefore, one of the chief "names of blasphemy" of the latter days?
38 "But in his estate shall he honor the God of forces:"
He esteems the power of force, nuclear power threat probably, as the only worthy power of choice: Eloah-M'aozzim.
..."and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones, and pleasant things."
An alien god.., to whom he honors with these ...(treasures).. How are the (treasures) gotten and given to this "god" of forces; Eloah-M'aozzim?
39 "Thus shall he do in the [fortresses of munitions] with a strange god, whom he shall acknowledge [and] increase with glory:"
He supports the alien god - giving it treasures for his own purpose... But - remember - he is a liar and a deceiver.., the Satan and devil who is opposed to Israel's occupation of the Land.
..."and he shall cause them to rule over many,"
How is the 'cause' empowered? Who are "them" - the forces with the 'fortresses of munitions?' Does this indicate an alien military rule over the land? The powers of Al-M'aozzim; his allies? - whom he shall acknowledge [and] increase with glory? The apostate leaders of the nation who aligns with the heads of "the beast" for the "one hour?" Isn't there here a hint concerning the "another beast" of Revelation 13?
..."and shall divide the land for a price."
The literal ground is divided for "them" (of the strange god?) "for a gain" - the price - of the gold, and silver, and with precious stones, and pleasant things." I.e., negotiation so, we'll give you the land if you'll give us the lee to build the temple?
Verse 40 inserts an observation that is required to show how events prepare to converge to this point to bring about the end of the last "little horn" king:
40 "And at the time (of the) end shall the king of the South push at him: and the king of the North shall come against him like a whirlwind, with chariots (armored troops), and with horsemen" (cavalry), "and with many (i.e., great) ships;" (a naval backup, as v. 44 says).
The Greek ships of Numbers 24:23-24 are indicated. "Him" will become trapped between a North (power) and a South (power); "squeezed" into a tight spot. North then shall enter into the countries, and shall overflow and pass over (the lands). The narration concerning "him" resumes:
41 "He shall enter also into the Land of the Glory, and many [people] shall be overthrown: (but these shall escape out of his hand, [even] Edom, and Moab, and the chief of the children of Ammon.")
When he - the ruler from the north - invades the Land, he apparently does not have particular designs upon the nations east of the Jordan, but some of the latter day Ammonites are not so fortunate as to escape from his 'entrance.' His objective is in the southern countries. Near his end...:
42 "He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape."
He does reach - threatening - toward the eastern parts of the land.., but his object seems to be directed at the weaker target, the king of the South, Egypt.
43 "But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt:"
But how and why does his power get "the gold, and silver, and with precious stones and pleasant things of Egypt?" Because Egypt is weaker but much richer than he? For the 'alien god' of v. 38-39? The Cairo Museum is full of such wealth.
... "and the Libyans and the Ethiopians [shall be] at his steps."
They are his allies - in sympathy if not in active participation in the warfare; following in step with him.
44 "But tidings out of the east and out of the north shall trouble him:"
Rumors of trouble from across the Jordan, from Edom and word from the North, from above the Euphrates?
...But, who is this that comes from Edom, against him, Isaiah 63:1-6? ...He is consumed (Isa. 11:4) with the Spirit of His mouth and he is abolished (Heb 2:14) by the brightness of the Lord's coming, (2 Thess. 2:8-9).
For at this point in time "the king of the North shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships..." - (a navy of ships, as v. 40 says).
"therefore he shall go forth with great fury to destroy, and utterly to make away many."
Leaving Egypt in great fury he moves northward, staying eastward of the hill country of Judea... Lucifer; "I'll show them all who is chief." Isaiah 14:12-14; "I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation in the sides of the north. I will go up above the highest of the clouds, I will be like the Most High."
In his fury and breathing fire, he plans to come face to face in battle against the glory of God.
45 "And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain;
"Between the seas" in the glorious holy mountain would be between the Sea of Galilee, and the Dead Sea, in the mountain range described as the TSEBI and the KODESH, v.40. The location "in the glorious holy mountain" would require that the site be found eastward of the southern hills of the Lebanon range in which Mt. Zion and Jerusalem are located. The area includes the land reaching from Mt. Tabor southward to Mt. Nebo. The river Jabbok divides the area east of the Jordan.
..."yet he shall come to his end, and none shall help him."
He is trapped between North and South's forces, the tidings from the East and North's western navy. The "fierce king," left helpless, is consumed (Isa 11:4) with the Spirit of the Lord's mouth, (Rev. 19:21); and he is abolished (Heb 2:14) by the brightness of the Lord's coming, (2 Thess 2:8-9).
Apparently "the king" is caught between at least two armed forces and "cut off" from any aid. Is this not the end in a time of a "nation against nation and a kingdom against a kingdom," per the words of Jesus in the Gospel records? The text of Revelation 16 through Revelation 18 supplements Daniel here with other details of the warfare between "the kings of the Land and of the whole world," 16:14. The place from which "the fierce king" rises up in the Land -- and how -- is left to the reader to fully decide. Indications are that he - an alien - comes of a northern extraction. The Revelation text certainly suggests that this conflict is one that also involves the world powers.
How the "fierce king" is actually killed by his mortal enemies at his end is difficult to say, but the Revelation, 19:19-20, speaks of the beast and the false prophet both, who are taken alive; i.e., captured. Still alive, in the judgment, the two are cast into the lake of fire, while the other captives are killed with the sword, and left for the birds to eat.., v.21, 17-18.
At Matthew 24:6 the Lord says, "Ye shall hear of wars and rumors of wars. See that ye be not troubled, for all must come to pass, except the end is not yet."
The time in which he spoke these words was A.D. 33; he was speaking of such things as would happen in coming years, not of any past warfare which involved the people of Israel. He said, "For a nation shall rise against a nation and a kingdom against a kingdom; and there shall be famines and pestilences and earthquakes in diverse places. All these are the beginning of woes." He spoke of future woes to come at the time of the end when the kingdom should be restored to Israel.
His explanation of the end times continues through the chapter to verse thirty-one, where the last event he speaks of is his "coming in the clouds of heaven" and the gathering of his elect. Furthermore, in verse thirty-three, he warned, "When ye shall see all these things know that it is near, at the doors." "It" is the subject of his discourse - "the end." The discourse was made in response to the three questions posed and recorded in verse three, "Tell us when these things shall be, etc."
When we shall see all three things converging together, we shall know that the end is near, at the doors. Thayer's Dictionary of New Testament Words also has an interesting comment concerning the word doors as it is used here. "The door of the kingdom of heaven denotes the conditions which must be complied with in order to be received into the kingdom of God."
It is not just a coincidence that the Lord points, in verse five, to "the abomination of desolation" of Daniel's prophecy (11:31 and 12:11) as a triggering event of the time of the end. The "abomination" of desolation ought not to be confused with the "transgression" of the desolation of which the angel speaks about in Daniel 8:13 - although, both the "abomination" of desolation" and the "transgression" of the desolation will appear at the end, per Daniel 8:17 and Matthew 24:6, 13-14. The transgression of the desolation of the end will naturally follow the placement of the abomination in a "holy place." As the angel explained to Daniel, the transgression will continue for a period of "two thousand and three hundred days" during which "both the sanctuary and the host are trodden under foot," per Daniel 8:13-14.
These are the conditions which must be complied with in order to know, to understand and to recognize the time in which the end of [this old] world comes. The generation which sees all these things will not pass away until all these things are fulfilled - this is the word of the Lord. It is the truth. You should believe it.