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Selected Verse: Daniel 11:39 - Strong Concordance

Verse	Translation	Text
Da 11:39	Strong Concordance	Thus shall he do [06213] in the most strong [04581] holds [04013] with a strange [05236] god [0433], whom he shall acknowledge [05234] [05234] and increase [07235] with glory [03519]: and he shall cause them to rule [04910] over many [07227], and shall divide [02505] the land [0127] for gain [04242].
	King James	Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
NEWTON translates, "to be defenders of Mahuzzim (the monks and priests who uphold saint worship), together with the strange god whom he shall acknowledge, he shall multiply honor." English Version is better: He shall do (exploits) in the most strongholds (that is, shall succeed against them) with a strange god (under the auspices of a god which he worshipped not before, namely, Jupiter Capitolinus, whose Worship he imported into his empire from Rome). Antiochus succeeded against Jerusalem, Sidon, Pelusium, Memphis. cause them--Antiochus "caused" his followers and the apostates "to rule over many" Jews, having "divided their land" (Judea), "for gain" (that is, as a reward for their compliance).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

NEWTON translates, "to be defenders of Mahuzzim (the monks and priests who uphold saint worship), together with the strange god whom he shall acknowledge, he shall multiply honor." English Version is better: He shall do (exploits) in the most strongholds (that is, shall succeed against them) with a strange god (under the auspices of a god which he worshipped not before, namely, Jupiter Capitolinus, whose Worship he imported into his empire from Rome). Antiochus succeeded against Jerusalem, Sidon, Pelusium, Memphis.

cause them--Antiochus "caused" his followers and the apostates "to rule over many" Jews, having "divided their land" (Judea), "for gain" (that is, as a reward for their compliance).

Notes on the Bible, by Albert Barnes, [1834]
Thus shall he do in, the most strong holds - Margin, "fortresses of munitions." The reference is to strongly fortified places; to those places which bad been made strong for purposes of defense. The idea is, that he would carry on his purposes against these places, as it were, under the auspices of this strange god. It was a fact, that in his wars Antiochus came into possession of the strong places, or the fortified towns of the nations which he attacked - Jerusalem, Sidon, Peluslum, Memphis - then among the strongest places in the world. With a strange god - A foreign god whom his fathers did not acknowledge; that is, according to the supposition above, and according to the fact, with the god whom he had adored at Rome, and whose worship he was ambitious to transfer to his own empire - the Jupiter of the Capitol. He seemed to be acting under the auspices of this foreign god. Whom he shall acknowledge - By building temples and altars to him. "And increase with glory." That is, with honor. He would seem to increase or extend his dominion in the world, by introducing his worship in his own county and in the lands which he would conquer. Before, his dominion appeared to be only at Rome; Antiochus sought that it might be extended farther, over his own kingdom, and over the countries that he would conquer. And he shall cause them to rule over many - That is, the foreign gods. Mention had been made before of only one god; but the introduction of the worship of Jupiter would be naturally connected with that of the other gods of Rome, and they are, therefore, referred to in this manner. The conquests of Antiochus would seem to be a setting up of the dominion of these gods over the lands which he subdued. And shall divide the land for gain - Margin, "a price." The reference here is, probably, to the holy land, and the idea is that it would be partitioned out among his followers for a price, or with a view to gain; that is, perhaps, that it would be "farmed out" for the purpose of raising revenue, and that with this view, as often occurred, it would be set up for sale to the highest bidder. This was a common way of raising revenue, by "farming out" a conquered province; that is, by disposing of the privilege of raising a revenue in it to the one who would offer most for it, and the consequence was, that it gave rise to vast rapacity in extorting funds from the people. Compare 1 Macc. 3:35, 36, where, speaking of Lysias, whom Antiochus had "set to oversee the affairs of the king from the river Euphrates unto the borders of Egypt," it is said of Antiochus that he "gave him (Lysias) charge of all things that he would have done, as also concerning them that dwelt in Judea and Jerusalem: to wit, that he should send an army against them, to destroy and root out the strength of Israel, and the remnant of Jerusalem, and to take away their memorial from that place; and that he should place strangers in all their quarters, 'and divide their land by lot. '"

Notes on the Bible, by Albert Barnes, [1834]

Thus shall he do in, the most strong holds - Margin, "fortresses of munitions." The reference is to strongly fortified places; to those places which bad been made strong for purposes of defense. The idea is, that he would carry on his purposes against these places, as it were, under the auspices of this strange god. It was a fact, that in his wars Antiochus came into possession of the strong places, or the fortified towns of the nations which he attacked - Jerusalem, Sidon, Peluslum, Memphis - then among the strongest places in the world.

With a strange god - A foreign god whom his fathers did not acknowledge; that is, according to the supposition above, and according to the fact, with the god whom he had adored at Rome, and whose worship he was ambitious to transfer to his own empire - the Jupiter of the Capitol. He seemed to be acting under the auspices of this foreign god.

Whom he shall acknowledge - By building temples and altars to him. "And increase with glory." That is, with honor. He would seem to increase or extend his dominion in the world, by introducing his worship in his own county and in the lands which he would conquer. Before, his dominion appeared to be only at Rome; Antiochus sought that it might be extended farther, over his own kingdom, and over the countries that he would conquer.

And he shall cause them to rule over many - That is, the foreign gods. Mention had been made before of only one god; but the introduction of the worship of Jupiter would be naturally connected with that of the other gods of Rome, and they are, therefore, referred to in this manner. The conquests of Antiochus would seem to be a setting up of the dominion of these gods over the lands which he subdued.

And shall divide the land for gain - Margin, "a price." The reference here is, probably, to the holy land, and the idea is that it would be partitioned out among his followers for a price, or with a view to gain; that is, perhaps, that it would be "farmed out" for the purpose of raising revenue, and that with this view, as often occurred, it would be set up for sale to the highest bidder. This was a common way of raising revenue, by "farming out" a conquered province; that is, by disposing of the privilege of raising a revenue in it to the one who would offer most for it, and the consequence was, that it gave rise to vast rapacity in extorting funds from the people. Compare 1 Macc. 3:35, 36, where, speaking of Lysias, whom Antiochus had "set to oversee the affairs of the king from the river Euphrates unto the borders of Egypt," it is said of Antiochus that he "gave him (Lysias) charge of all things that he would have done, as also concerning them that dwelt in Judea and Jerusalem: to wit, that he should send an army against them, to destroy and root out the strength of Israel, and the remnant of Jerusalem, and to take away their memorial from that place; and that he should place strangers in all their quarters, 'and divide their land by lot. '"

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
With the help of this god, who was unknown to his fathers, he will so proceed against the strong fortresses that he rewards with honour, might, and wealth those who acknowledge him. This is the meaning of the verse, which has been very differently rendered. The majority of modern interpreters separate the two parts of the verse from each other, for they refer the first hemistich to the preceding, and in the second they find a new thought expressed. Hvernick and v. Lengerke supply a demonstrative כּה, thus: - thus shall he do to the armed fortresses together with the strange gods, i.e., fill the fortified temples with treasures, and promote their worship. But the supplement כּה is here just as arbitrary as is the interpreting of the armed fortresses of temples. Hitzig misses the object to עשׂה, and seeks it by changing עם into עם: he prepares for the armed fortresses a people of a strange god; but apart from the fact that the change of the text is arbitrary, the use of the expression "people of a strange god" for colonists is most singular. Ewald translates the expression thus: "he proceeds with the strong fortresses as with the strange god," and explains: "he loves the fortresses only just as a god;" but he has given no proof that ל עשׂה means to love. The missing object to ועשׂה follows in the second hemistich, just as in Deu 31:4; Jos 8:2; Isa 10:11. עשׂה means simply to do anything to one (Kran., Klief.). נכר אלוהּ עם, with the help of the strange god (עם of assistance, as in Sa1 14:45), not: in the mind of the strange god (Kliefoth). מעזּים מבצרי, fortified, i.e., strong fortresses, are not the fortified walls and houses, but the inhabitants of the fortified cities. With these he does according to his will with the help of his god, i.e., of war, namely in this, that he rewards with honour and power only those who acknowledge him. הכּיר אשׁר, who acknowledges, sc. him, the king who made war his god. Hitzig has incorrectly interpreted: whom he acknowledges. The Keri יכּיר for the Kethiv הכּיר is an unnecessary emendation here, as in Isa 28:15 with עבּר. The verb הכּיר is chosen to reflect upon the word נכר. It means to recognise, properly to acknowledge him as what he is or wishes to be; cf. Deu 21:17. Such an one he shall increase with honour, confer upon him sovereignty over many, and divide the land. בּמחיר is not for payment, for recompense, as the contrast to חנּם (gratuitously) (Kran.). That is not a suitable rendering here. The word rather means pro praemio, as a reward (Maur., Klief.), as a reward for the recognition accorded to him. The Vulgate renders it rightly according to the sense, gratuito. In this most modern interpreters find a reference to the circumstance that Antiochus occupied the Jewish fortresses with heathen garrisons, and rewarded his adherents with places of honour and with possessions of land (2 Macc. 4:10, 24; 5:15). But this is what all conquerors do, and it was not peculiar to Antiochus, so that it could be mentioned as characteristic of him. The words contain the altogether common thought that the king will bestow honour, power, and possessions on those who acknowledge him and conduct themselves according to his will, and they accord with the character of Antichrist in a yet higher degree than with that of Antiochus.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

With the help of this god, who was unknown to his fathers, he will so proceed against the strong fortresses that he rewards with honour, might, and wealth those who acknowledge him. This is the meaning of the verse, which has been very differently rendered. The majority of modern interpreters separate the two parts of the verse from each other, for they refer the first hemistich to the preceding, and in the second they find a new thought expressed. Hvernick and v. Lengerke supply a demonstrative כּה, thus: - thus shall he do to the armed fortresses together with the strange gods, i.e., fill the fortified temples with treasures, and promote their worship. But the supplement כּה is here just as arbitrary as is the interpreting of the armed fortresses of temples. Hitzig misses the object to עשׂה, and seeks it by changing עם into עם: he prepares for the armed fortresses a people of a strange god; but apart from the fact that the change of the text is arbitrary, the use of the expression "people of a strange god" for colonists is most singular. Ewald translates the expression thus: "he proceeds with the strong fortresses as with the strange god," and explains: "he loves the fortresses only just as a god;" but he has given no proof that ל עשׂה means to love. The missing object to ועשׂה follows in the second hemistich, just as in Deu 31:4; Jos 8:2; Isa 10:11. עשׂה means simply to do anything to one (Kran., Klief.). נכר אלוהּ עם, with the help of the strange god (עם of assistance, as in Sa1 14:45), not: in the mind of the strange god (Kliefoth). מעזּים מבצרי, fortified, i.e., strong fortresses, are not the fortified walls and houses, but the inhabitants of the fortified cities. With these he does according to his will with the help of his god, i.e., of war, namely in this, that he rewards with honour and power only those who acknowledge him. הכּיר אשׁר, who acknowledges, sc. him, the king who made war his god. Hitzig has incorrectly interpreted: whom he acknowledges. The Keri יכּיר for the Kethiv הכּיר is an unnecessary emendation here, as in Isa 28:15 with עבּר. The verb הכּיר is chosen to reflect upon the word נכר. It means to recognise, properly to acknowledge him as what he is or wishes to be; cf. Deu 21:17. Such an one he shall increase with honour, confer upon him sovereignty over many, and divide the land. בּמחיר is not for payment, for recompense, as the contrast to חנּם (gratuitously) (Kran.). That is not a suitable rendering here. The word rather means pro praemio, as a reward (Maur., Klief.), as a reward for the recognition accorded to him. The Vulgate renders it rightly according to the sense, gratuito. In this most modern interpreters find a reference to the circumstance that Antiochus occupied the Jewish fortresses with heathen garrisons, and rewarded his adherents with places of honour and with possessions of land (2 Macc. 4:10, 24; 5:15). But this is what all conquerors do, and it was not peculiar to Antiochus, so that it could be mentioned as characteristic of him. The words contain the altogether common thought that the king will bestow honour, power, and possessions on those who acknowledge him and conduct themselves according to his will, and they accord with the character of Antichrist in a yet higher degree than with that of Antiochus.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
With a strange god - Using all art and authority to propagate his worship.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

With a strange god - Using all art and authority to propagate his worship.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
In the most strong holds with a strange god - Bishop Newton proposed the following translation, after justly finding fault with our common Version: "Thus shall he do to the defenders of Mauzzim, together with the strange god whom he shall acknowledge: he shall multiply honor, and he shall cause him to rule over many; and the earth he shall divide for a reward." The defenders of Mauzzim, these saint and angel gods protectors, were the monks, priests, and bishops; of whom it may be truly said, "They were increased with honor, ruled over many, and divided the land for gain." They have been honored and reverenced almost to adoration; their jurisdiction was extended over the purses and consciences of men; they have been enriched with the noblest buildings and largest endowments, and the choicest lands have been appropriated for Church lands. These are points of such public notoriety, that they require no proof. - Newton.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

In the most strong holds with a strange god - Bishop Newton proposed the following translation, after justly finding fault with our common Version: "Thus shall he do to the defenders of Mauzzim, together with the strange god whom he shall acknowledge: he shall multiply honor, and he shall cause him to rule over many; and the earth he shall divide for a reward." The defenders of Mauzzim, these saint and angel gods protectors, were the monks, priests, and bishops; of whom it may be truly said, "They were increased with honor, ruled over many, and divided the land for gain." They have been honored and reverenced almost to adoration; their jurisdiction was extended over the purses and consciences of men; they have been enriched with the noblest buildings and largest endowments, and the choicest lands have been appropriated for Church lands. These are points of such public notoriety, that they require no proof. - Newton.

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