Daniel 11 - Kings of the North and South and the People Who Know Their God

Kings lie at one table while a people who know their God learn to remain faithful. That contrast is the center of Daniel 11. The chapter gives an unusually detailed account of royal rivalry, then brings us to the sanctuary, the covenant, and those who suffer rather than surrender them. Its history is not an obstacle to its spiritual meaning. The history shows exactly what fidelity costs when political ambition tries to govern worship.

The heavenly message begun in chapter 10 continues here and reaches resurrection in chapter 12. “North” and “south” are directions from Judea: the Seleucid kingdom, centered in Syria, and the Ptolemaic kingdom in Egypt. The titles recur across several reigns; they do not name the same two men throughout. Coptic readers should notice Egypt’s prominence without treating the ancient Ptolemaic monarchy as a judgment on modern Egyptians. Judea lies between the competing kingdoms, exposed to both.

Wealth, conquest, and a kingdom divided (Daniel 11:1-4)

¹ And I in the first year of Cyrus stood to strengthen and confirm him. ² And now I will tell thee the truth. Behold, there shall yet rise up three kings in Persia: and the fourth shall be very far richer than all: and after that he is master of his wealth, he shall rise up against all the kingdoms of the Greeks. ³ And there shall rise up a mighty king, and he shall be lord of a great empire, and shall do according to his will. ⁴ And when his kingdom shall stand up, it shall be broken, and shall be divided to the four winds of heaven; but not to his posterity, nor according to his dominion which he ruled over: for his kingdom shall be plucked up, and given to others beside these.

The opening continues the theme of heavenly strengthening. Brenton names Cyrus in verse 1; Jerome’s text names Darius. In either wording, the sentence recalls help given before the coming conflicts are disclosed. The main movement is clear: the coming changes of empire are known to God before their rulers appear invincible.

The wealthy Persian king is commonly identified with Xerxes, whose immense resources were directed against Greece. Jerome gives that identification on verse 2. The passage is selective, not a complete register of every Persian ruler: it moves from the Persian assault on Greece to the mighty Greek conqueror, Alexander. “Do according to his will” describes the apparent freedom of unrivaled power. Verse 4 promptly exposes its limit. His kingdom is broken, divided, and not inherited by his own posterity as a continuing united realm.

The same movement has already appeared in the goat and its broken horn in Daniel 8. Here it becomes a political history rather than an animal vision. A reader need not memorize every successor to understand the point: conquest cannot secure its own permanence. The ruler who seems able to do anything cannot command his kingdom’s future after his death. Christ’s kingdom, unlike Alexander’s, is not shattered by His death; the crucified and risen Lord gathers a people whom death cannot finally divide (Matthew 28:18-20; Romans 8:38-39). That is a Christian contrast drawn from the whole book’s promise, not an assertion that Alexander’s every action conceals a separate prediction about Jesus.

A marriage alliance that cannot make peace (Daniel 11:5-9)

⁵ And the king of the south shall be strong; and one of their princes shall prevail against him, and shall obtain a great dominion. ⁶ And after his years they shall associate; and the daughter of the king of the south shall come to the king of the north, to make agreements with him: but she shall not retain power of arm; neither shall his seed stand: and she shall be delivered up, and they that brought her, and the maiden, and he that strengthened her in these times. ⁷ But out of the flower of her root there shall arise one on his place, and shall come against the host, and shall enter into the strongholds of the king of the north, and shall fight against them, and prevail. ⁸ Yea, he shall carry with a body of captives into Egypt their gods with their molten images, and all their precious vessels of silver and gold; and he shall last longer than the king of the north. ⁹ And he shall enter into the kingdom of the king of the south, and shall return to his own land.

Two dynasties now dominate the account. The Ptolemies rule Egypt; the Seleucids rule to the north. Their marriages and campaigns seek to stabilize a struggle that repeatedly breaks out again. The daughter sent north in verse 6 is commonly identified as Berenice, daughter of Ptolemy II, married to Antiochus II. The alliance fails, and she and her child perish. The new figure from her “root” is her brother Ptolemy III, whose intervention carries spoils back to Egypt. Jerome supplies these identifications in his comments on verses 6-9.¹

The outline is easier to keep in view than the repeated royal names:

Passage	Historical horizon	What the passage exposes
Daniel 11:2	Persia and the assault on Greece	Wealth turned into war
Daniel 11:3-4	Alexander and the divided succession	Power unable to preserve itself
Daniel 11:5-9	Ptolemaic and Seleucid alliance and retaliation	Human lives used to secure dynastic interests
Daniel 11:10-20	Further wars, chiefly involving Antiochus III	Victories that cannot end rivalry
Daniel 11:21-35	Antiochus IV and persecution of the covenant	Deceit, desecration, and faithful resistance
Daniel 11:36-45	The arrogant persecutor brought to his end	Historical tyranny opening onto the final judgment of evil in Christian reception

The named people matter because the prophecy concerns human suffering, not just colored areas on a map. A daughter is transferred to secure an agreement, then those expected to protect her fail. Religious objects become trophies. Victorious armies transport gods as possessions. The book that began with Jerusalem’s sacred vessels carried to a foreign treasury continues to expose the imperial habit of treating worship as booty. Political success and fidelity to God cannot simply be equated.

Repeated victories and repeated collapse (Daniel 11:10-20)

¹⁰ And his sons shall gather a multitude among many: and one shall certainly come, and overflow, and pass through, and he shall rest, and collect his strength. ¹¹ And the king of the south shall be greatly enraged, and shall come forth, and shall war with the king of the north: and he shall raise a great multitude; but the multitude shall be delivered into his hand. ¹² And he shall take the multitude, and his heart shall be exalted; and he shall cast down many thousands; but he shall not prevail. ¹³ For the king of the north shall return, and bring a multitude greater than the former, and at the end of the times of years an invading army shall come with a great force, and with much substance. ¹⁴ And in those times many shall rise up against the king of the south; and the children of the spoilers of thy people shall exalt themselves to establish the vision; and they shall fail. ¹⁵ And the king of the north shall come in, and cast up a mound, and take strong cities: and the arms of the king of the south shall withstand, and his chosen ones shall rise up, but there shall be no strength to stand. ¹⁶ And he that comes in against him shall do according to his will, and there is no one to stand before him: and he shall stand in the land of beauty, and it shall be consumed by his hand. ¹⁷ And he shall set his face to come in with the force of his whole kingdom, and shall cause everything to prosper with him: and he shall give him the daughter of women to corrupt her: but she shall not continue, neither be on his side. ¹⁸ And he shall turn his face to the islands, and shall take many, and cause princes to cease from their reproach: nevertheless his own reproach shall return to him. ¹⁹ Then he shall turn back his face to the strength of his own land: but he shall become weak, and fall, and not be found. ²⁰ And there shall arise out of his root one that shall cause a plant of the kingdom to pass over his place, earning kingly glory: and yet in those days shall he be broken, yet not openly, nor in war.

The armies move like floods. One victory provokes another campaign; one dynasty’s weakness becomes another’s opportunity. Antiochus III is the chief northern ruler in this stretch. Jerome relates verses 11-12 to Ptolemy IV’s victory at Raphia, then the ensuing verses to renewed northern expansion. The purpose of such identifications is to make the sequence intelligible, not to require every reader to become a specialist in Hellenistic warfare.

Verse 12 puts its finger on a temptation the reader can recognize: the conqueror’s heart is exalted, yet he does not finally prevail. Being able to crush thousands is not being able to establish lasting security. Verse 14 also refuses an innocent picture of every member of Daniel’s own people. Some take part in violent ambitions and fail. Belonging to the covenant people does not make every political project righteous or every claim to fulfill prophecy trustworthy.

The “land of beauty” in verse 16 is Judea, not a guaranteed zone of safety. Its place in God’s purpose does not prevent an invading king from standing within it. The northern king’s daughter in verse 17 is commonly identified as Cleopatra I, married to Ptolemy V as part of another strategy for influence. She does not carry out her father’s purposes as he intends. This is not the much later Cleopatra associated with Julius Caesar and Mark Antony. The father turns to the coastlands, encounters resistance, and ends in collapse. Jerome reads the resistance in the setting of Rome’s defeat of Antiochus III.¹

Verse 20 is obscure in Brenton’s phrasing about a “plant of the kingdom.” In the succession described, it introduces the intervening ruler after Antiochus III, commonly identified as Seleucus IV, before the despised figure of verse 21. The image of a plant fits the continuing royal line; the verse emphasizes an inglorious breaking, not an honorable battlefield death. Some other translations describe a tax collector here; Brenton’s wording instead keeps the royal succession in the foreground. What all these reversals do establish is that the covenant’s future cannot safely be attached to a particular conqueror’s rise.

A despised ruler and the politics of deceit (Daniel 11:21-28)

²¹ One shall stand on his place, who has been set at nought, and they have not put upon him the honour of the kingdom: but he shall come in prosperously, and obtain the kingdom by deceitful ways. ²² And the arms of him that overflows shall be washed away as with a flood from before him, and shall be broken, and so shall be the head of the covenant. ²³ And because of the leagues made with him he shall work deceit: and he shall come up, and overpower them with a small nation. ²⁴ And he shall enter with prosperity, and that into fertile districts; and he shall do what his fathers and his fathers’ fathers have not done; he shall scatter among them plunder, and spoils, and wealth; and he shall devise plans against Egypt, even for a time. ²⁵ And his strength and his heart shall be stirred up against the king of the south with a great force; and the king of the south shall engage in war with a great and very strong force; but his forces shall not stand, for they shall devise plans against him: ²⁶ and they shall eat his provisions, and shall crush him, and he shall carry away armies as with a flood, and many shall fall down slain. ²⁷ And as for both the kings, their hearts are set upon mischief, and they shall speak lies at one table; but it shall not prosper; for yet the end is for a fixed time. ²⁸ And he shall return to his land with much substance; and his heart shall be against the holy covenant; and he shall perform great deeds, and return to his own land.

Antiochus IV Epiphanes now provides the clearest historical setting. He acquires power through intrigue, uses alliances deceptively, distributes spoils, and turns against the holy covenant. First Maccabees 1:10-64 gives the corresponding biblical account of his reign and the persecution. His story is not presented as sheer brute force. Flattery, gifts, political access, and apparent friendship work beside military coercion.

The “arms” swept away in verse 22 are military power, not detached limbs. The “head of the covenant” is a much-disputed identification. The clause says that covenantal leadership is broken along with other resistance; the text here does not name the person. A precise historical identification is less secure than the wider Antiochene setting, and Christian interpreters have not all made the same assignment. Nothing in the phrase allows us to identify this victim automatically with Christ without explaining the intervening historical claim.

The king enters prosperous districts and scatters wealth. This is generosity made an instrument of capture. A ruler may gain loyalties by making dependence profitable before making resistance dangerous. Verse 26 adds betrayal from those who eat another ruler’s provisions. The intimate act of sharing food does not guarantee truthfulness. In verse 27 both kings speak lies at one table. The chapter dismantles the illusion that public agreements or courteous gestures necessarily reveal the heart.

Yet their plans cannot take command of “the fixed time.” This phrase does not excuse deceit as God’s preferred method; it denies deceit final authority. The king returns rich, and his heart turns against the covenant. A political success becomes a religious assault. The reader is being shown the connection between appetite for dominion and hatred of a worship that cannot be possessed.

Gems from the Fathers 💎: History and the coming adversary

Jerome reports Porphyry’s reading of the remaining vision as Antiochus’s history, then gives his own Christian account: Antiochus is a type of the Antichrist. A type is a real earlier pattern that anticipates a fuller reality, not an imaginary substitute for history. Jerome says that “those things which happened to him in a preliminary way are to be completely fulfilled in the case of the Antichrist.”² Importantly, he develops this distinction already while discussing verses 21-24, not only after verse 36.

That interpretation does not make every historical detail a settled future itinerary. It identifies a recurring and finally intensified rebellion: deceit seeks dominion, dominion attacks worship, and the ruler seeks the place that belongs to God. Jerome’s historical and future applications must be distinguished from one another and from the Church’s firm confession that Christ will overcome evil. His ancient speculations about the adversary’s ethnic origin are not a reason to suspect Jewish people, modern nations, or a living public figure.

The Citians, the sanctuary, and the abomination (Daniel 11:29-31)

²⁹ At the set time he shall return, and shall come into the south, but the last expedition shall not be as the first. ³⁰ For the Citians issuing forth shall come against him, and he shall be brought low, and shall return, and shall be incensed against the holy covenant: and he shall do thus, and shall return, and have intelligence with them that have forsaken the holy covenant. ³¹ And seeds shall spring up out of him, and they shall profane the sanctuary of strength, and they shall remove the perpetual sacrifice, and make the abomination desolate.

The second southern expedition does not repeat the first success. The “Citians” are the Kittim, a name associated with western maritime powers; in this historical setting the force is Rome. Jerome recounts Roman intervention compelling Antiochus to withdraw from Egypt. The humiliation redirects his rage against the covenant and brings him into cooperation with people who have abandoned it.³ The small foreign name is therefore crucial: the apparently unstoppable king meets a power he cannot ignore, then makes a more vulnerable people bear his fury.

The wording “seeds shall spring up out of him” is difficult. It does not concern agriculture. Jerome notes an alternate rendering with “seed” where his main text has “arms”; the verse describes agents of the king carrying out the profanation. The sanctuary is violated, the regular sacrifice is removed, and an abomination brings desolation. What had ordered the community’s worship is replaced by an offense against God.

First Maccabees 1 recounts the suppression of sacrifice and the erection of the abomination on the altar. Its account lets us hear this as a concrete violation of worship, not a vague metaphor for an unpleasant regime. Christ’s reference to Daniel’s abomination in Matthew 24:15 and Mark 13:14 gives the image a further horizon of judgment and crisis. He summons His hearers to discernment and flight, not to admiration of the defiler. The Antiochene setting and later Christian reception need not cancel each other: an earlier desecration supplies the pattern by which another can be recognized.

Knowing God when the wise fall (Daniel 11:32-35)

³² And the transgressors shall bring about a covenant by deceitful ways: but a people knowing their God shall prevail, and do valiantly. ³³ And the intelligent of the people shall understand much: yet they shall fall by the sword, and by flame, and by captivity, and by spoil of many days. ³⁴ And when they are weak they shall be helped with a little help: but many shall attach themselves to them with treachery. ³⁵ And some of them that understand shall fall, to try them as with fire, and to test them, and that they may be manifested at the time of the end, for the matter is yet for a set time.

Here the narrative’s center of gravity shifts. Kings have been acting, bargaining, and invading; now a people who know their God act valiantly. Their strength is not merely superior information about the enemy. Knowing God is covenantal fidelity: they will not treat Him as another negotiable interest. The following sentence prevents a shallow account of victory. The intelligent understand much, yet fall by sword, flame, captivity, and plunder. Knowledge of God has not failed because the faithful are wounded.

The Maccabean martyrs give this language a human face. In 2 Maccabees 6:18-31, the aged Eleazar refuses even the appearance of apostasy because he will not teach the young that fidelity is expendable. In 2 Maccabees 7, the mother and seven brothers endure persecution in hope that the Creator will restore life and bodily members taken from them. Their witness leads directly toward Daniel 12’s resurrection promise. Triumph cannot be measured only by who survives the interrogator.

“Little help” is genuinely help but not the final kingdom. The Maccabean resistance offers a historical setting for limited relief; even a successful movement can attract people who join deceitfully. Daniel refuses to make either military success or outward membership in a righteous cause an infallible sign of holiness. Discernment must reach motives and worship.

The falling of some who understand is described as testing by fire. This does not mean the persecutor’s cruelty is good, that the victims deserved torture, or that Christians should remain in an abusive situation to become purified. Seeking protection and reporting violence are not faithlessness. God can preserve and sanctify His servants through suffering He does not command us to inflict. The promised end sets a limit to the trial; it does not give the oppressor moral permission.

Gems from the Fathers 💎: The martyrs’ victory

Hippolytus reads Daniel’s language of falling and “little help” in relation to the Maccabean persecution and resistance in On Daniel, second fragment, §§31-32. He later reads the shameless king of the closing verses as Antichrist (§§38-40). The historical and future horizons are both present in his interpretation, although his detailed historical identifications do not always match Jerome’s.⁴

Jerome likewise treats the sufferings in Maccabees as a testimony of triumph: the faithful endured fire, sword, captivity, and death to guard God’s law. His ultimate criterion is Christ’s appearing: “for the true victory shall be won at the coming of Christ.”⁵ That sentence gives proportion to lesser rescues. We thank God for relief, defend those under attack, and refuse to make a temporary political success carry the weight of resurrection.

The king who exalts himself above all (Daniel 11:36-39)

³⁶ And he shall do according to his will, and the king shall exalt and magnify himself against every god, and shall speak great swelling words, and shall prosper until the indignation shall be accomplished: for it is coming to an end. ³⁷ And he shall not regard any gods of his fathers, nor the desire of women, neither shall he regard any deity: for he shall magnify himself above all. ³⁸ And he shall honour the god of forces on his place: and a god whom his fathers knew not he shall honour with gold, and silver, and precious stones, and desirable things. ³⁹ And he shall do thus in the strong places of refuge with a strange god, and shall increase his glory: and he shall subject many to them, and shall distribute the land in gifts.

The portrait intensifies. The king magnifies himself against every god and utters swelling words. His prosperity lasts only until the appointed indignation is completed. His apparent limitlessness is itself bounded. The “god of forces” and the gifts of gold, silver, jewels, and land show a rule that binds religion to coercion and reward. The contradiction is morally revealing: the king honors what serves his power while claiming to stand above every authority.

The clause about “the desire of women” is obscure. Jerome discusses divergent grammatical readings and different applications. It does not furnish a reliable test of a future ruler’s marital status, sexuality, or personal relationships. Nor does the phrase make women responsible for the king’s evil. The clear movement of the paragraph is the rejection of inherited restraints and the enthronement of self, supported by force and purchased allegiance.

Some read the whole portrait against Antiochus; in Christian reception it also discloses the final adversary. Hippolytus and Jerome explicitly read these verses with Antichrist in view. The corresponding New Testament description is 2 Thessalonians 2:3-8, where the lawless one exalts himself and is destroyed by the Lord Jesus. The decisive contrast is with Christ, who does not exploit His equality with God but humbles Himself in obedience even to the cross (Philippians 2:5-11). Tyranny rises by making others disposable. Christ gives Himself to save those He rules.

A last campaign and no deliverer (Daniel 11:40-45)

⁴⁰ And at the end of the time he shall conflict with the king of the south: and the king of the north shall come against him with chariots, and with horsemen, and with many ships; and they shall enter into the land: and he shall break in pieces, and pass on: ⁴¹ and he shall enter into the land of beauty, and many shall fail: but these shall escape out of his hand, Edom, and, Moab, and the chief of the children of Ammon. ⁴² And he shall stretch forth his hand over the land; and the land of Egypt shall not escape. ⁴³ And he shall have the mastery over the secret treasures of gold and silver, and over all the desirable possessions of Egypt, and of the Libyans and Ethiopians in their strongholds. ⁴⁴ But rumours and anxieties out of the east and from the north shall trouble him; and he shall come with great wrath to destroy many. ⁴⁵ 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.

The closing campaign gathers speed: chariots, cavalry, ships, invaded lands, the land of beauty, Egypt’s treasures, Libya, and Ethiopia. Even territories that escape one advance remain named within a world shaken by war. These are ancient geographical names in the vision. They are not instructions to assign present-day countries to an end-time coalition, and “Ethiopians” should not be used to draw a modern national frontier the text does not supply.

The exact historical correspondence becomes particularly disputed here. Jerome himself challenges an attempt to fit every final movement and the holy mountain into Antiochus’s last campaign. He locates the ultimate horizon in Antichrist. A seamless reconstruction of Antiochus’s final days is not secure here. Jerome’s alternative is an interpretation of the final conflict, not a revealed schedule of future military operations. The source supports an honest boundary: the history illuminates the pattern, while the final geographical and chronological details exceed what this study can securely identify.

Rumors from north and east disturb the ruler who has disturbed everyone else. His wrath grows, but his security does not. He plants his royal headquarters at the holy mountain, as though even sacred space could be absorbed into his dominion. Then comes the abrupt end: none can deliver him. The accumulation of resources, allies, and threats cannot supply a savior.

The next chapter does not offer a stronger tyrant to rescue the people. It offers Michael’s help, God’s book, and the awakening of the dead. That is why Daniel 11 cannot conclude in fascination with the enemy. The true center is the God whom the people know, and the faithfulness He will vindicate beyond death.

Spiritual Fruit 🍇

The chapter exposes compromise before it becomes an open denial of God. Gifts can make a person dependent, flattery can make truthfulness expensive, and a place at the table can become more precious than a clean conscience. Examine one relationship in which approval or advantage tempts you to say what you do not believe. Refuse one dishonest sentence this week, calmly and without theatrical self-display.

Knowing God is more than recognizing the signs of deceit. Read 2 Maccabees 6:18-31 and consider Eleazar’s concern for the young. What are your ordinary choices teaching someone who watches you? Keep a promise, acknowledge a mistake, or turn down a dishonest gain so that fidelity becomes visible without self-praise. Receive strength in repentance, prayer, and the Holy Mysteries rather than trying to manufacture martyr-like courage alone.

When faithful people suffer, do not offer them an explanation instead of help. Pray, protect, give, listen, and seek lawful assistance. Daniel does not say that those who fall did not know God. It says some who understand will fall. Christ’s cross and Resurrection keep that sentence from becoming despair: suffering is real, but it is not the final interpreter of their lives.

Teaching Notes

Wealth, conquest, and a kingdom divided (Daniel 11:1-4)

• Emphasize: The message is selective history, not a complete list of Persian rulers.
• Watch for: Preserve Brenton’s Cyrus in verse 1 while acknowledging other editions.

A marriage alliance that cannot make peace (Daniel 11:5-9)

• Ask: What happens to vulnerable people when alliances treat them as instruments?
• Emphasize: North and south are viewed from Judea; the titles cover successive kings.

Repeated victories and repeated collapse (Daniel 11:10-20)

• Emphasize: Use the historical table to orient, then linger on pride and the failure of lasting security.
• Watch for: Cleopatra I is not the much later Cleopatra; Brenton’s verse 20 must not be silently replaced by another edition.

A despised ruler and the politics of deceit (Daniel 11:21-28)

• Ask: Why can flattering generosity be harder to resist than an open threat?
• Watch for: The “head of the covenant” is not named here; distinguish secure setting from disputed identification.

The Citians, the sanctuary, and the abomination (Daniel 11:29-31)

• Connect: First Maccabees 1 supplies historical context; Matthew 24:15 and Mark 13:14 show the image’s continuing significance.
• Watch for: Explain “seeds” as agents of the king in this context, not agriculture.

Knowing God when the wise fall (Daniel 11:32-35)

• Ask: How can the people prevail when some are killed?
• Watch for: Refinement never excuses abuse or obliges someone to refuse protection.

The king who exalts himself above all (Daniel 11:36-39)

• Connect: Contrast the self-exalting king with Christ’s self-emptying in Philippians 2:5-11.
• Watch for: The obscure clause about women is not a predictive personality test.

A last campaign and no deliverer (Daniel 11:40-45)

• Emphasize: The final correspondence is disputed; the king’s end and God’s faithfulness are clear.
• Watch for: No modern ethnic or national coding and no military timetable.

Sources

No appointed reading from Daniel 11 was found in the Coptic lectionary inventory consulted for this study.

Embedded Scripture is from Brenton’s English Septuagint (LXX).

• Jerome, Commentary on Daniel, on Daniel 11, translated by Gleason L. Archer: primary text. Used as historical Christian exegesis, with historical and eschatological claims distinguished.

• Hippolytus, Fragments from the Scriptural Commentaries, On Daniel, second fragment, §§29-40: primary text.

• First Maccabees 1 and Second Maccabees 6-7, the biblical accounts of persecution, resistance, and martyrdom. First Maccabees 1; Second Maccabees 6-7. These linked comparison texts use Douay-Rheims numbering; the Daniel text above remains Brenton.

Footnotes

1. Jerome, Commentary on Daniel, on Daniel 11:2-20, particularly Daniel 11:6-9 and Daniel 11:17-19, translated by Gleason L. Archer, text. ↩ ↩²

2. Jerome, Commentary on Daniel, discussion of Daniel 11:21-24, displayed under “Verse 24” in this edition, translated by Gleason L. Archer, text. ↩

3. Jerome, Commentary on Daniel, on Daniel 11:27-31, including the Roman intervention and the alternate rendering “seed,” translated by Gleason L. Archer, text. ↩

4. Hippolytus, Fragments from the Scriptural Commentaries, On Daniel, second fragment, §§31-32 and §§38-40, ANF 5, translated by S. D. F. Salmond, text. ↩

5. Jerome, Commentary on Daniel, on Daniel 11:34-35, translated by Gleason L. Archer, text. ↩