The Old Testament is traditionally divided into four main sections: the Pentateuch, the wisdom books, the historical books, and the prophetic books. The prophetic books are further categorized into the major and minor prophets. These designations— “major” and “minor”—do not refer to the importance of the prophets themselves, but rather to the length of their writings. Among the books classified under the major prophets is the Book of the Prophet Daniel.
Following the Babylonian invasion of Jerusalem in bc 587, led by King Nebuchadnezzar ii, the Babylonian empire took many members of the Judean nobility into captivity. The king instructed Ashpenaz, the chief of his eunuchs, to select young Israelite men who were physically flawless, handsome, wise, well-educated, and intelligent—young men suitable to serve in the royal court.
These chosen individuals were to be nourished with food from the king’s table and trained for three years in the literature and language of the Chaldeans, after which they would enter royal service. Daniel was among those selected. However, because of his faithfulness to his religious beliefs, he refused to eat the food and drink provided, as it violated Jewish dietary laws. Instead, he asked to be given only legumes and water for ten days. He proposed that, after the trial period, his physical condition be compared to that of the others who had eaten from the royal provisions.
At the end of the ten days, Daniel’s health and appearance surpassed those of the other young men. This outcome gained him the respect and favor of his tutors, who subsequently committed themselves even more fully to his education. The Scriptures state that King Nebuchadnezzar found Daniel to be ten times wiser and more insightful than all the magicians and soothsayers in his entire kingdom.
Daniel’s God-given ability to interpret dreams and visions soon elevated him to a position of great influence.
In chapters 10 and 11 of the Book of Daniel, the prophet receives a vision in which an angelic messenger reveals a detailed account of future events, spanning from the reign of Cyrus ii the Great (bc 559–530) to that of Antiochus iv Epiphanes (bc 175–163), who ruled Persia and Syria, respectively. The vision is introduced in the third year of Cyrus’s reign: “In the third year of Cyrus king of Persia, a revelation was given to Daniel…” (Daniel 10:1). This placed the prophecy in the year bc 536[1].
As the vision unfolds, the angel declares:
Now I shall tell you the truth about these things. Three more kings shall arise in Persia. Then a fourth will appear who will be far richer than all of them, and when he has enhanced his power through his wealth, he will mobilize the entire empire against the kingdom of Greece. (Daniel 11:2)
At the time this prophecy was given, Cyrus ii was the reigning king of the Persian Empire, and Darius the Mede (also known as Gubaru) governed Babylon under Cyrus’s authority.
The three kings mentioned by the angel are understood to be: Cambyses ii (bc 530–522), the son of Cyrus ii, Gautama (also called Pseudo-Smerdis or Bardiya) who ruled briefly in bc 522, and Darius i the Great (bc 522–486), who seized power after the assassination of the previous ruler. These three monarchs succeeded Cyrus ii in direct succession.
In bc 486, Darius i the Great died at the age of sixty-three. His son, Xerxes i, also known as Xerxes the Great—or Ahasuerus in the Bible, a central figure in the Book of Esther—succeeded him. Xerxes i is the fourth king referenced by the angel in Daniel’s prophecy. As foretold, Xerxes amassed great wealth and power and eventually launched the Second Persian War (also known as the Second Medical War) against the Greek alliance led by Sparta and Athens in the spring of bc 480.
At first, it appeared that Persia would win swiftly and decisively. However, despite initial successes, Xerxes’ massive army retreated and returned to Asia. The Greek historian Herodotus[2], in his work Histories[3], claimed that Xerxes’ army numbered over 1.7 million soldiers—a figure now considered exaggerated by modern historians. Still, the number reflects the immense scale of Xerxes’ mobilization and helps explain the final words of Daniel 11:2: “He will initiate all measures against the kingdom of Greece.” The angel then continues in verse 3: “Then a mighty king will arise, who will rule with great power and do as he please.”
This verse unmistakably refers to Alexander iii of Macedonia, known to history as Alexander the Great.
Alexander the Great is regarded as one of the most formidable military conquerors of all time. He ascended to the throne of Macedonia in bc 336, at just twenty years old, following the assassination of his father, Philip ii. Alexander had received extensive military training from his father and intellectual instruction from Aristotle[4], who influenced his education and worldview.
In bc 334, Alexander launched his ambitious military campaign against the Persian Empire. Over a span of just over ten years, he established one of the largest empires in the ancient world. His dominion stretched across the modern-day territories of Egypt, Israel, Lebanon, Jordan, Syria, Iraq, Iran, Afghanistan, Pakistan, Tajikistan, Turkey, Bulgaria, Greece, Serbia, and Croatia.
Alexander’s conquest was not merely military—it was also cultural. With each new victory, his forces spread Greek language, philosophy, art, and governance across the region. This movement, strongly influenced by Aristotle’s teachings, became known as Hellenization.
The angel continues:
After he has arisen, his empire will be broken up and parceled out toward the four winds of heaven. It will not go to his descendants, nor will it have the power he exercised, because his empire will be uprooted and given to others. (Daniel 11:4).
The death of Alexander the Great in Babylon remains shrouded in mystery. He died in bc 323 at the age of thirty-three, without naming a clear successor. As a result, his vast empire was divided among his leading generals—known as the Diadochi.
Among these, Antigonus i Monophthalmos, Lysimachus of Thrace, Ptolemy i Soter, and Seleucus I Nicator emerged as the most powerful. Each took control of a region within the fragmented empire. Of these four, it was Ptolemy and Seleucus who played the most significant roles in the history of the Israelites, as their respective dynasties—the Ptolemies in Egypt and the Seleucids in Syria—fought for centuries over control of Judea and the surrounding region.
This prolonged struggle had profound effects on the Jewish people, who found themselves repeatedly caught in the middle of foreign domination and cultural pressure. The Books of the Maccabees, which are included in the Catholic Bible, recount the life of the Jews during this era of unending conflict.
The angel continues:
The king of the South will become strong, but one of his commanders will become even stronger than he and will rule his own kingdom with great power. (Daniel 11:5).
The monarch being referred to is Ptolemy i Soter, who ruled Egypt until his death in bc 285. The general mentioned is Seleucus i Nicator, who, as foretold, annexed the territories of Media and Syria to Babylon after prolonged conflicts with his former companions-in-arms. These disputes among Alexander’s successors led to the eventual division of the empire, and the emergence of the Seleucid and Ptolemaic dynasties, which would play a central role in the history of Israel and the surrounding region.
The angel continues:
After some years, they will become allies. The daughter of the king of the South will go to the king of the North to make an alliance, but she will not retain her power, and he and his power[a] will not last. In those days she will be betrayed, together with her royal escort and her father[b] and the one who supported her. (Daniel 11:6).
After the death of Ptolemy i Soter, his son Ptolemy ii Philadelphus succeeded him and ruled Egypt until his death in bc 246. During his reign, he ordered the translation of the Hebrew Scriptures into Greek, a monumental work that became known as the Septuagint—a foundational text for the Hellenistic Jewish world and early Christianity.
Meanwhile, in bc 281, Seleucus i Nicator died and was succeeded by his son, Antiochus i Soter, who ruled the Seleucid Empire until bc 261. After him, Antiochus ii Theos, his son, ascended to the throne and remained in power until his death in bc 246.
As foretold in Daniel’s prophecy, a political marriage was arranged to solidify peace between the Ptolemaic and Seleucid dynasties. In bc 261, Berenice Syra, daughter of Ptolemy ii Philadelphus, was given in marriage to Antiochus ii Theos as part of a strategic alliance. To fulfill the terms of this peace agreement, Antiochus was required to divorce his first wife, Laodice i.
However, after the death of Ptolemy ii, Antiochus ii abandoned Berenice and reconciled with Laodice. In an act of revenge, Laodice ordered the murder of Berenice and Antiochus, an event that fulfilled the prophecy recorded in the Book of Daniel.
The angel continues:
One from her family line will arise to take her place. He will attack the forces of the king of the North and enter his fortress; he will fight against them and be victorious. (Daniel 11:7)
From bc 246 to 222, the throne of Egypt was held by Ptolemy iii Euergetes, the brother of Berenice. At the same time, Syria was under the rule of Seleucus ii Callinicus, who remained in power until his death in bc 225.
In fulfillment of his promise to avenge his sister’s murder, Ptolemy iii declared war on Syria, initiating what became known as the Third Syrian War. While he achieved some military success and inflicted significant damage on the Seleucid territories, he did not secure a decisive or lasting victory, and the war ended without fully accomplishing his objective of retribution.
The angel continues:
He will also seize their gods, their metal images and their valuable articles of silver and gold and carry them off to Egypt. For some years he will leave the king of the North alone. Then the king of the North will invade the realm of the king of the South but will retreat to his own country. (Daniel 11:8-9).
During his campaign, Ptolemy iii Euergetes managed to acquire an immense loot of 40,000 talents of silver and 2,500 sacred images of gods, many of which had originally been plundered from Egypt during the invasion by Cambyses ii in bc 525. These religious artifacts had been taken to Persia, and Ptolemy’s recovery of them during his invasion of Syria was seen as a remarkable national and religious triumph.
This significant accomplishment—restoring Egypt’s stolen deities—earned him the title “Euergetes,” meaning “benefactor.”
The period of peace mentioned in Daniel’s prophecy aligns perfectly with the peace treaty signed between Ptolemy iii and Seleucus ii Callinicus in bc 241, bringing a temporary end to the hostilities between Egypt and Syria.
However, Seleucus ii later violated the treaty and attempted to invade Egypt, hoping to shift the balance of power in his favor. The effort failed, and he was forced to retreat, returning to his kingdom with less wealth than he had when he departed, just as the prophecy had foretold.
The angel continues:
His sons will prepare for war and assemble a great army, which will sweep on like an irresistible flood and carry the battle as far as his fortress. Then the king of the South will march out in a rage and fight against the king of the North, who will raise a large army, but it will be defeated. (Daniel 11:10-11)
The sons of Seleucus ii Callinicus took up the mantle of their father’s ambitions for conquest. Upon Seleucus ii’s death, his eldest son, Seleucus iii Ceraunus, ascended to the throne and ruled from bc 225 to 223. His reign was brief, and after his death, his younger brother, Antiochus iii the Great, succeeded him.
One of Antiochus iii’s first military campaigns was directed against Ptolemy iv Philopator, the ruler of Egypt. The confrontation took place in the Lebanon region and resulted in a decisive defeat for Antiochus. However, despite this initial setback, Antiochus eventually managed to annex key strategic cities, including Tyre, Seleucia, and Ptolemais.
With these victories secured, Palestine became the next target. At that time, Palestine was under Egyptian control, and its Jewish population—caught in the middle—was forced to endure the clash of two powerful armies. The region’s strategic importance and its vulnerable position made it a central battleground in the ongoing struggle between the Seleucid and Ptolemaic empires.
The angel continues:
When the army is carried off, the king of the South will be filled with pride and will slaughter many thousands, yet he will not remain triumphant. For the king of the North will muster another army, larger than the first; and after several years, he will advance with a huge army fully equipped. (Daniel 11:12-13).
These formidable armies continued their struggle during what became known as the Fourth Syrian War. Antiochus iii’s forces, numbering approximately 62,000-foot soldiers, 6,000 cavalry, and 102 war elephants, advanced toward the gates of Egypt. In response, the Egyptian army, commanded by Ptolemy iv Philopator, assembled a phalanx[5] of 20,000 native troops, supported by Galatian and Thracian mercenaries and 73 African elephants.
The decisive confrontation took place at Rafah, located in the southern region of the Gaza Strip. It was there that Ptolemy’s army achieved a significant victory, repelling the Seleucid advance and halting Antiochus’ ambitions—for the time being.
Fourteen years later, Antiochus iii returned, this time bearing plundered treasure, in fulfillment of the prophecy. His renewed strength and ambitions marked the continuation of the power struggle that had long defined the relationship between the Seleucid and Ptolemaic dynasties, with Palestine and its people caught at the heart of their ongoing conflict.
The angel continues:
In those times many will rise against the king of the South. Those who are violent among your own people will rebel in fulfillment of the vision, but without success. Then the king of the North will come and build up siege ramps and will capture a fortified city. The forces of the South will be powerless to resist; even their best troops will not have the strength to stand. (Daniel 11:14-15)
Antiochus iii appeared to have successfully restored the power and prestige of the Seleucid Empire in the East, earning him the title “the Great.” During this time, Ptolemy v—only five years old—ascended to the throne of Egypt between bc 205 and 204, following the death of his parents. The power vacuum and the vulnerability of the young monarch presented an opportunity for Antiochus iii to expand his influence.
Seizing the moment, Antiochus iii entered into a secret agreement with Philip v of Macedonia to divide the Ptolemaic territories. According to the terms of this covert alliance, Antiochus would annex Cyprus and Egypt, while Philip v would gain control of regions near the Aegean Sea and Cyrene.
The phrase “many will rise against the king” from Daniel’s prophecy is understood to refer to a specific group of Jews who, exhausted by the endless struggle between the Seleucid and Ptolemaic empires, chose to abandon the traditions of their ancestors. In doing so, they embraced the Hellenistic culture and pagan practices that Antiochus iii promoted—turning away from their religious identity in exchange for political or social advantage[6].
The angel continues:
The invader will do as he pleases; no one will be able to stand against him. He will establish himself in the Beautiful Land and will have the power to destroy it. He will determine to come with the might of his entire kingdom and will make an alliance with the king of the South. And he will give him a daughter in marriage in order to overthrow the kingdom, but his plans will not succeed or help him. Then he will turn his attention to the coastlands and will take many of them, but a commander will put an end to his insolence and will turn his insolence back on him. After this, he will turn back toward the fortresses of his own country but will stumble and fall, to be seen no more. (Daniel 11:16-19)
In addition to conquering the “Beautiful Land”—Palestine, Antiochus iii, who had earned also the title “the Great” for his military exploits, went on to plunder the cities he had captured during his campaigns. Interestingly, many of the local inhabitants celebrated the shift in power, hoping for stability under Seleucid rule.
To consolidate control over Egypt, Antiochus chose a diplomatic strategy. He negotiated a treaty with Ptolemy v Epiphanes, the young Egyptian pharaoh, and as part of the agreement, he offered his daughter, Cleopatra i Syra, in marriage. At the time of the pact, Ptolemy was just ten years old, and the marriage took place in bc 193, when he turned fourteen.
However, the strategy failed for Antiochus. His daughter refused to cooperate with her father’s political aims and sided with her husband, undermining Antiochus’s intentions to influence Egypt through her.
Turning his ambitions elsewhere, Antiochus launched military campaigns across the Aegean islands, where he experienced some initial victories. But his success was short-lived. In bc 190, he suffered a decisive defeat at the Battle of Magnesia, at the hands of Publius Cornelius Scipio Africanus, the famed Roman general. As the prophecy had indicated, this defeat marked the beginning of the end for Antiochus iii.
In the aftermath, the Roman government forced Antiochus to surrender much of his territory and pay massive tribute. He returned to his homeland following the signing of an armistice, in which he pledged not to wage war against any Roman province or its allies.
Antiochus iii met a dishonorable end. In bc 187, he was assassinated while attempting to loot treasures from a temple, a desperate act that closed the final chapter of his tumultuous reign.
The angel continues:
His successor will send out a tax collector to maintain the royal splendor. In a few years, however, he will be destroyed, yet not in anger or in battle. (Daniel 11:20)
The successor of Antiochus iii was his son, Seleucus iv Philopator, sometimes also referred to as “the Great.” Seleucus ruled for twelve years and faced significant financial difficulties throughout his reign. These challenges were due to the heavy tribute payments owed to Rome; a burden inherited from the defeat and treaty conditions imposed on his father following the Battle of Magnesia.
To raise funds and meet these obligations, Seleucus iv dispatched his official Heliodorus to Jerusalem in bc 176 to seize the treasures of the Temple, an event recorded in 2 Maccabees 3. This act was not only sacrilegious but also deeply provocative to the Jewish people.
As the prophecy foretold, the events took a dramatic turn: upon returning, Heliodorus assassinated Seleucus iv, bringing an abrupt end to his reign.
The angel continues:
He will be succeeded by a contemptible person who has not been given the honor of royalty. He will invade the kingdom when its people feel secure, and he will seize it through intrigue. (Daniel 11:21)
Demetrius i Soter, the son of Seleucus iv, was the rightful heir to the throne following his father’s death. However, due to the debt obligations incurred by his grandfather, Antiochus iii, Demetrius was held in Rome as a hostage, serving as a security guarantee for the ongoing tribute payments to the Roman Empire.
With Demetrius detained, the throne was assumed by Seleucus iv’s brother, Antiochus iv Epiphanes. Antiochus did not acquire power through legitimate succession but rather through political maneuvering and strategic deception. His manipulative ascent to power—taking advantage of his nephew’s absence—aligns precisely with the deceptive schemes described in Daniel’s prophecy.
The angel continues:
Then an overwhelming army will be swept away before him; both it and a prince of the covenant will be destroyed. After coming to an agreement with him, he will act deceitfully, and with only a few people he will rise to power. When the richest provinces feel secure, he will invade them and will achieve what neither his fathers nor his forefathers did. He will distribute plunder, loot and wealth among his followers. He will plot the overthrow of fortresses—but only for a time. “With a large army he will stir up his strength and courage against the king of the South. The king of the South will wage war with a large and very powerful army, but he will not be able to stand because of the plots devised against him. Those who eat from the king’s provisions will try to destroy him; his army will be swept away, and many will fall in battle. (Daniel 11:22-27).
Antiochus iv Epiphanes, often referred to as the “ruthless king,” waged wars of such intensity and scale that they rendered the conflicts of his ancestors almost insignificant by comparison. One of his calculated political moves was to extend a pact of friendship to his brother-in-law, the Egyptian pharaoh. However, this alliance was short-lived. Antiochus soon violated the pact, launching an invasion that allowed him to conquer nearly all of Egypt, except for its capital, Alexandria.
To avoid provoking Rome, Antiochus chose not to assume direct control over the Egyptian throne. Instead, he restored King Ptolemy viii Physcon to the throne, in line with the agreement he had made with his nephew Ptolemy vi Euergetes. Yet this restoration was symbolic—Ptolemy vi returned to power only as a puppet, firmly under the control of his Seleucid captor.
The angel continues:
The king of the North will return to his own country with great wealth, but his heart will be set against the holy covenant. He will take action against it and then return to his own country. (Daniel 11:28)
The Romans, under the command of Consul Gaius Popilius Lenas, intervened and forced Antiochus iv to withdraw from Egypt. The famous encounter between Popilius and Antiochus included the consul drawing a circle in the sand around the Seleucid king, demanding that he decide before stepping out—a clear demonstration of Roman authority.
Antiochus had no choice but to comply. He returned to Syria, abandoning his ambitions in Egypt. However, he did not leave empty-handed. Antiochus brought back great wealth, not only from Egypt but also from his plundering of Jerusalem during his campaign.
The angel continues:
At the appointed time he will invade the South again, but this time the outcome will be different from what it was before. Ships of the western coastlands will oppose him, and he will lose heart. Then he will turn back and vent his fury against the holy covenant. He will return and show favor to those who forsake the holy covenant. (Daniel 11:29-30)
In bc 168, after losing control of his puppet ruler, Ptolemy viii Euergetes—the brother of Ptolemy vi—to the Alexandrian populace, Antiochus iv Epiphanes resolved to launch a new assault on Egypt. He briefly succeeded in occupying Cyprus during this campaign. However, the Romans once again intervened, forcing him to withdraw from all occupied territories.
Frustrated and humiliated, Antiochus turned his fury toward the Jews in the Holy Land during his return. On December 16 in bc 167, in a blatant act of religious provocation and oppression, he ordered the construction of an altar to Zeus in the very spot where the altar of burnt offerings once stood in the Jerusalem Temple. To further desecrate the sacred space and eradicate Jewish religious practices, Antiochus offered a pig—an unclean animal in Jewish law—as a sacrifice to his god.
These shocking events marked the beginning of intense persecution and are vividly chronicled in the First Book of Maccabees:
Then the king issued an edict to his whole kingdom that all of his subjects should become a united people, with each nation abandoning its particular customs. All the Gentiles accepted the decree of the king, and many among the Israelites adopted his religion, sacrificing to idols and profaning the Sabbath. The king also sent messengers to Jerusalem and the cities of Judah with edicts commanding them to adopt practices that were foreign to their country: to prohibit holocausts, sacrifices, and libations in the sanctuary, to profane the Sabbaths and feast days, to defile the temple and its priests, to build altars, temples, and shrines for idols, to sacrifice swine and other unclean beasts, to leave their sons uncircumcised, and to allow themselves to be defiled with every kind of impurity and abomination, so that they would forget the law and change all their observances. Anyone who refused to obey the command of the king was to be put to death. […] On the fifteenth day of the month Chislev, in the year one hundred and forty-five, the king erected upon the altar of holocausts the abomination that causes desolation, and pagan altars were built in the surrounding towns of Judah. Incense was offered at the doors of the houses and in the streets. Any scrolls of the law that were found were torn to pieces and destroyed by fire. If any people were discovered in possession of a book of the covenant or acting in conformity with the law, they were condemned to death by the decree of the king. Month after month these wicked people used their power against any loyal Israelite found in the towns. (1 Maccabees 1:41-58)
The angel continues in his revelation of future events to Daniel:
His armed forces will rise up to desecrate the temple fortress and will abolish the daily sacrifice. Then they will set up the abomination that causes desolation. With flattery he will corrupt those who have violated the covenant, but the people who know their God will firmly resist him. “Those who are wise will instruct many, though for a time they will fall by the sword or be burned or captured or plundered. (Daniel 11:31-33)
Returning to the First Book of Maccabees, we witness the complete fulfillment of the prophetic episode that marked the beginning of the Maccabean War. The first to rebel against Antiochus iv’s edict was an elderly priest named Mattathias, a devout man, and the father of five sons. His righteous anger at the king’s desecration of the Temple and the enforcement of pagan worship compelled him to act.
In a dramatic act of defiance, Mattathias killed the king’s emissary, who had come to enforce the new law, along with those complicit in erecting the pagan altar. He then fled to the mountains with his sons, where they began to organize a guerrilla resistance movement to fight against the Seleucid forces.
Shortly after initiating the rebellion, Mattathias died, but the leadership of the resistance passed to his son Judas, who would later earn the title “Maccabeus” (meaning “the Hammer”). Under Judas’s command, the Maccabean militia grew in strength and resolve.
In December of bc 164, the Maccabees successfully recaptured Jerusalem, an event recorded in 1 Maccabees chapters 2–4.
The angel continues:
When they fall, they will receive a little help, and many who are not sincere will join them. Some of the wise will stumble, so that they may be refined, purified and made spotless until the time of the end, for it will still come at the appointed time. (Daniel 11:34-35).
During the period of resistance, many individuals joined the Maccabean guerrilla movement, not out of religious conviction or a desire to preserve Judaism, but simply as a means of survival. Faced with oppression and the threat of death, they aligned themselves with the rebels to escape persecution.
However, this prolonged conflict served a greater purpose beyond military resistance. It became a time of refinement and purification for the nation of Israel. The hardships and sacrifices exposed true loyalty, separating those who genuinely upheld the faith of their ancestors from those who had merely sought refuge in the movement.
This period of trial and testing was not only historical—it was also prophetic. The prophet Zechariah had foretold such a time:
Throughout the land, says the Lord, two-thirds in it will be cut off and perish, and one-third will be left. I will put that one-third through fire, and I will refine them as silver is refined, and I will test them as gold is tested. They will call on my name and I will hear them. I will say, “These are my people,” and they will say, “The Lord is our God.” (Zechariah 13:8-9)
Verses 36–45 of the Book of Daniel continue to describe the reign of Antiochus iv Epiphanes, focusing on the atrocities he would commit against the Jewish people. While many of these prophetic details align closely with the known historical account of his life and actions, there are a few elements that are difficult to situate precisely within the narrative of this brutal ruler.
One such detail is the location of his death. The prophecy appears to imply that he would die near Jerusalem, yet historical records confirm that Antiochus iv died in Persia. Despite this geographical discrepancy, the prophecy accurately reflects the nature of his death—a sudden and excruciating demise, filled with humiliation and physical suffering.
The Second Book of Maccabees offers a vivid description of his end:
About that time it so happened that Antiochus was leading an ignominious retreat from the region of Persia. He had entered the city called Persepolis and attempted to plunder the temple and gain control of the city. However, the people immediately rose up in armed defense and repulsed Antiochus and his men, with the result that Antiochus was put to flight by the inhabitants and forced into a humiliating retreat. On his arrival in Ecbatana, he learned what had happened to Nicanor and to the forces of Timothy. Bursting with anger, he devised a plan to make the Jews suffer for the injury inflicted by those who had put him to flight. Therefore, he ordered his charioteer to drive without stopping until he completed his journey. However, the judgment of Heaven rode with him, since in his arrogance he declared, “Once I arrive in Jerusalem, I will turn it into a mass graveyard for Jews.” And so the all-seeing Lord, the God of Israel, struck him with an unseen but incurable blow. Hardly had he spoken those words when he was seized with excruciating pains in his bowels and acute internal torment— an entirely suitable punishment for one who had inflicted many barbarous torments on the bowels of others. Nevertheless, he did not in the least diminish his insolent behavior. More arrogant than ever and breathing fire in his rage against the Jews, he gave orders to drive even faster. As a result, he was hurled from the lurching chariot, and the fall was so violent that every part of his body was racked with pain. Thus he who only a short time before had in his superhuman arrogance believed that he could command the waves of the sea, and who imagined that he could weigh high mountains on a scale, was thrown down to the ground and had to be carried in a litter, clearly manifesting to all the power of God. The body of this ungodly man swarmed with worms, and while he was still alive suffering agonizing torments, his flesh rotted away, so that the entire army was sickened by the stench of his decay. Only a short time before, he had thought that he could touch the stars of heaven. Now no one could even bring himself to transport the man because of his intolerable stench. Ultimately, broken in spirit, he began to lose his excessive arrogance and to come to his senses under the scourge of God, for he was racked with incessant pain. When he no longer could endure his own stench, he exclaimed: “It is right to be subject to God. Mere mortals should never believe that they are equal to God.” Then this vile wretch made a vow to the Lord, who would no longer have mercy on him, that he would publicly declare to be free the holy city toward which he had been hurrying to level it to the ground and transform it into a mass graveyard; that the Jews, whom he had not deemed to be worthy of burial but fit only to be thrown out with their children and eaten by wild animals and birds, would all be granted equality with the citizens of Athens; that the holy temple that he had previously plundered, he would now adorn with the finest offerings, replace all the sacred vessels many times over, and provide from his own revenues the expenses incurred for the sacrifices. In addition to all this, he would become a Jew himself and would visit every inhabited place to proclaim the glory of God. […]
And so this murderer and blasphemer, after enduring agonizing sufferings to match those he had inflicted on others, died a wretched death in the mountains of a foreign land. His close friend Philip brought back the body. Then, fearing the son of Antiochus, he withdrew into Egypt, to the court of Ptolemy Philometor. (2 Maccabees 9)
All the historical facts discussed in this section of the chapter can be independently verified through reputable historical sources. As a result, you can be confident that the prophecies recorded in the Book of Daniel were fulfilled with an extraordinary level of accuracy and detail—a level that is difficult, if not impossible, to explain apart from divine revelation.
The Old Testament is filled with clear and precise prophecies, and it is this very accuracy that grants the authors the rightful title of “prophet.” The same prophetic authority that predicted the rise and fall of kings and empires also proclaimed the coming of the Messiah. These messianic prophecies were delivered with just as much clarity, specificity, and divine weight.
So how can we explain this? Coincidence? Luck?
[1]Daniel’s mission began in bc 606, and the vision took place in the 70th year of his ministry.
[2]Herodotus of Halicarnassus was a Greek historian and geographer who lived between bc 484 and 425. He is traditionally regarded as the “Father of History” in the Western world. Herodotus was the first to compile a systematic and reasoned narrative of human events, seeking to explain not only what happened, but also why it happened.
[3]Volume vii, 60, 1.
[4]Aristotle (Stagira, bc 384 – Chalcis, 322) was a philosopher, polymath, and scientist born in the city of Stagira in northern Ancient Greece. Alongside Plato, he is considered one of the founding figures of Western philosophy. His ideas have had a profound and lasting impact on the intellectual history of the West for over two millennia.
[5]The phalanx was a military formation developed in Ancient Greece and later adopted by various Mediterranean civilizations. It consisted of heavily armed infantry soldiers arranged in tightly packed rows, typically between eight and sixteen men deep. By extension, ancient authors often used the term “phalanx” to describe any army formation in which soldiers fought closely aligned in a unified front, following the model of the classical Greek phalanx.
[6]Palestine remained under Ptolemaic control following the time of Alexander the Great—an era during which many began to abandon their traditions and observance of the Law, as described in the biblical books of the Maccabees.
