The Prophet Daniel
⭑ Catholic Public Domain :: Allioli - Arndt Bibel ⭑
- Kapitel 11 -
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The King Who Exalts Himself
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Fußnoten
(a)11:1 The word fortis is used in Daniel to refer to the strength of the Christian faith. But here the word roboraretur is used instead. Thus, Darius the Mede is not a faithful Christian or Jew. The angel strengthens him for some purpose, but he is not a holy leader whose strength is from God.(Conte)
(b)11:2
Three kings: Viz., Cambyses, Smerdes Magus, and Darius, the son of Hystaspes.(Challoner)
(c)11:2
The fourth: Xerxes.(Challoner)
(d)11:3 This king is the long-awaited great monarch, a holy devout Catholic king. Here the word fortis is again used to refer to the strength of the Christian faith. This king is not merely strong in body or in worldly power, he has a strong in faith in God.(Conte)
(e)11:3
A strong king: Alexander.(Challoner)
(f)11:4 The word “lacerabitur” has a meaning like: mangled, or wounded, or lacerated, but also (esp. in this context) means torn into pieces. Not a happy day for this kingdom. The externos or outsiders are those outside the Catholic faith or who have been “exceptis his” that is, who have been expelled from the Church.(Conte)
(g)11:5 Notice that now we are told about the South, Austri, whereas before we were told about the Meridian, the area near the equator.(Conte)
(h)11:5
The king of the south: Ptolemeus the son of Lagus, king of Egypt, which lies south of Jerusalem.(Challoner)
(i)11:5
One of his princes: that is, one of Alexander’s princes, shall prevail over him: that is, shall be stronger than the king of Egypt. He speaks of Seleucus Nicator, king of Asia and Syria, whose successors are here called the kings of the north, because their dominions lay to the north in respect to Jerusalem.(Challoner)
(j)11:6 A federation, or a league, or an alliance.(Conte)
(k)11:6
The daughter of the king of the south: Viz., Berenice, daughter of Ptolemeus Philadelphus, given in marriage to Antiochus Theos, grandson of Seleucus.(Challoner)
(l)11:7 The phrase “germine radicum eius plantation” is an unusual expression, which probably refers to some type of unusual medical technology used (in the distant future) in procreation. In modern terms, this sounds like something having to do with unnatural conception and birth, something similar to in vitro fertilization, or surrogate mothering, or human cloning.(Conte)
(m)11:7
A plant, etc: Ptolemeus Evergetes, the son of Philadelphus.(Challoner)
(n)11:8
The king of the north: Seleucus Callinicus.(Challoner)
(o)11:10 Even though the translation is the literal “sons” the meaning might be metaphorical. The reference to the king’s redness, robere eius, means that the king will be either angry or embarrassed. The word provocabuntur can also be translated as provoked.(Conte)
(p)11:10
His sons: Seleucus Ceraunius, and Antiochus the Great, the sons of Callinicus.(Challoner)
(q)11:10
He shall come: Viz., Antiochus the Great.(Challoner)
(r)11:11
The king of the south: Ptolemeus Philopator, son of Evergetes.(Challoner)
(s)11:13 Usually, opibus is translated as power or wealth, but in this context it means something like resources, though with a distinct military connotation.(Conte)
(t)11:14 The phrase “filii prævaricatorum populi tui” literally means the sons of the deceivers (or traitors) of your people. But the word “sons” is often used metaphorically in Jewish literature. The sons of the deceivers are not the biological offspring of deceivers, but those who act as if they were the offspring of deception personified.(Conte)
(u)11:16 The illustrious land might seem to be the holy land of Israel, but the expression in Latin used here is somewhat different from other expressions referring to the land of Israel, so perhaps a different interpretation is indicated.(Conte)
(v)11:16
He shall come upon him: Viz., Antiochus shall come upon the king of the south.(Challoner)
(w)11:16
The glorious land: Judea.(Challoner)
(x)11:17 A woman among women is an exemplary woman (cf. song of songs). But the phrase a daughter among women is an unusual twist on the more common expression of a woman among women. From the context and from the expression, this phrase would still seem somewhat complementary. She is an exemplary woman – but so young as to be called a daughter rather than a woman. An exemplary young woman, and perhaps the meaning is also that she is too young for the task she has been given. In any case, she fails at her unenviable task and she does not remain with him.(Conte)
(y)11:17
All his kingdom: Viz., all the kingdom of Ptolemeus Epiphanes, son of Philopator.(Challoner)
(z)11:17
A daughter of women: That is, a most beautiful woman, viz., his daughter Cleopatra.(Challoner)
(aa)11:17
To overthrow it: Viz., the kingdom of Epiphanes: but his policy shall not succeed; for Cleopatra shall take more to heart the interest of her husband, than that of her father.(Challoner)
(ab)11:18
The prince of his reproach: Seipio the Roman general, called the prince of his reproach, because he overthrew Antiochus, and obliged him to submit to very dishonourable terms, before he would cease from the war.(Challoner)
(ac)11:20
One most vile: Seleucus Philopator, who sent Heliodorus to plunder the temple: and was shortly after slain by the same Heliodorus.(Challoner)
(ad)11:21 The despectus is the despicable one, the Antichrist.(Conte)
(ae)11:21
One despised: Viz., Antiochus Epiphanes, who at first was despised and not received for king. What is here said of this prince, is accommodated by St. Jerome and others to Antichrist; of whom this Antiochus was a figure.(Challoner)
(af)11:22
Of the fighter: That is, of them that shall oppose him, and shall fight against him.(Challoner)
(ag)11:22
The prince of the covenant: or, of the league. The chief of them that conspired against him: or the king of Egypt his most powerful adversary.(Challoner)
(ah)11:23 The phrase “modico populo” can mean a small people (not influential), or people who are short of stature, or people who are moderate and restrained, or people who are a short distance away. The phrase is quite ambiguous, in and of itself.(Conte)
(ai)11:24 The word rapinas resembles the English word rape, and can mean rape in some contexts. But it tends to have a more general meaning, something like assault (including robbery) and/or the loot obtained from such a robbery. The most steadfast would seem to be the Christians.(Conte)
(aj)11:25 The king of the South is not foolish or rash, he knows it is very dangerous to go to war against the North – the only kingdom which can and has repeatedly defeated the South in war. But he will have so many things in his favor, including allies and good fortune, that he enters into a war that he ultimately will lose.(Conte)
(ak)11:25
The king: Ptolemeus Philometor.(Challoner)
(al)11:26 “Et comedentes panem cum eo,” (those who eat bread with him,) could well be a reference to the Eucharist. The king of the South and his kingdom may be the last refuge of Christianity, but it is a sinful kingdom, not a holy one. Here the Antichrist uses unfaithful Christians to help him overcome the kingdom where Christianity has the most influence. Later, he uses a similar tactic (in promoting the abomination of desolation).(Conte)
(am)11:27 These two other kings are the kings of the East and of the Meridian (Africa). They realize the danger of the Antichrist and try to outmaneuver and out-deceive him. The word “malefaciant” can mean to do evil, but in this context (of trying to defeat the Antichrist), it tends more towards the meaning of doing harm.(Conte)
(an)11:28 The holy testament is the Christian faith. He acts against Christianity in the conquered land of the South, where Christianity is strongest, and in the two conquered lands of the two kings.(Conte)
(ao)11:30
Greek warships The Trieres is a type of warship used by the ancient Greeks. But in Daniel, Greece symbolizes democracy, since that is where democracy first began. So, giving the text a modern interpretation, these warships are from an area which still, at that time in the future, practices some form of democracy. But, though the ships are Greek ships, the crew is Roman, which in the modern context would refer to Roman Catholics (or to Christians in general during a future time when all Christians are united in one Church). This interpretation explains why the Antichrist is indignant against Christianity after his defeat and why he sets out to destroy the Faith about halfway through his reign. Daniel 9:27 refers to this time of half a week of years. This text is translated quite differently in other English texts. RSV: “ships of Kittim,” NIV: “Ships of the western coastlands,” NKJV: “ships from Cyprus,” NIRV: “Roman ships,” NLT: “warships from western coastlands.” The Bible has been translated into Latin since the earliest days of the Church, so this Latin text (Trieres, et Romani) may be based on some ancient manuscripts, in Hebrew or Greek, which are not now extant.(Conte)
(ap)11:30
consult ... sanctuary The Antichrist then consults the adversaries of the Christians, those who have abandoned the Christian faith.(Conte)
(aq)11:30
The galleys and the Romans: Popilius, and the other Roman ambassadors, who came in galleys, and obliged him to depart from Egypt.(Challoner)
(ar)11:31 Here again the word strength is used to refer to Christianity, as in the sanctuary of the strength, which will be polluted by the abomination of desolation (a false Eucharist). The continual sacrifice is the Eucharist.(Conte)
(as)11:31
They shall place there the abomination, etc: The idol of Jupiter Olympius, which Antiochus ordered to be set up in the sanctuary of the temple: which is here called the sanctuary of strength, from the Almighty that was worshipped there.(Challoner)
(at)11:33 The word rapina can mean sexual assault. In other contexts, rapina tends more towards robbery or even the loot obtained by robbery, but in this context rapina refers to physical assaults of various kinds.(Conte)
(au)11:35 The learned are not pure and on fire with the love of God; but some will be brought to this by suffering. Not many, just some. The very learned tend not to be very faithful nor very holy.(Conte)
(av)11:36 The word “iracundia” can refer to anger and is sometimes translated in this context as wrath, that is, until the wrath of God is completed. But such a translation does not fit the context well. The verse is about the Antichrist exalting himself, and acting according to his ill will, and controlling the world, and blaspheming God. This is not yet the Wrath of God on the unrepentant wicked. In this context, the phrase refers to the Passion of the Church, that is, to the great sufferings of the faithful during the reign of the Antichrist.(Conte)
(aw)11:37 The phrase “erit in concupiscentiis feminarum” does not mean that he will lust after women, but that women will lust for him.(Conte)
(ax)11:38
The god Maozim: That is, the god of forces or strong holds.(Challoner)
(ay)11:39
And he shall increase glory, etc: He shall bestow honours, riches and lands, upon them that shall worship his god.(Challoner)
(az)11:41 The illustrious land, terra inclyta, (Dan 11:16) is probably a different land than the glorious land, terram gloriosam. The glorious land appears to be Israel, the holy land.(Conte)
(b0)11:44 Fama is rumors, or news, or reports. The word interficiat implies that the killing is an execution, from governmental authority (whether legitimate or not), and not a killing in battle.(Conte)
(b1)11:45 Again, illustrious would seem to indicate a different land than the glorious land of Israel.(Conte)
(b2)11:45
Apadno: Some take it for the proper name of a place: others, from the Hebrew, translate it his palace.(Challoner)
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Die kriegführenden Könige des Nordens und des Südens
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Die Lästerungen des Nordkönigs
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Die Eroberungen des Nordkönigs
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