What historical events does Daniel 11:32 potentially reference? Daniel 11:32 “‘With flattery he will corrupt those who violate the covenant, but the people who know their God will firmly resist him.’ ” Literary Setting Verse 32 falls in the third-person, angelic explanation of Daniel’s final vision (11:2–12:3). Verses 21–35 survey the career of the “contemptible person” who follows several Seleucid rulers. The flow of verbs, pronouns, and historical sequence ties 11:21-35 to Antiochus IV Epiphanes (175–164 BC), while later verses pivot to an eschatological horizon (11:36-45; cf. 12:1-3). Antiochus IV Epiphanes—The Immediate Referent • Ascended the Seleucid throne by intrigue (11:21). • Campaigned repeatedly in Egypt (vv. 25-30). • Returned in rage against the covenant people when Rome forced his withdrawal (v. 30; Polybius 29.27). • Desecrated the temple, erecting an altar to Zeus on 15 Chislev 167 BC and offering swine on 25 Chislev (1 Macc 1:54-59; Josephus, Ant. 12.5.4). • Outlawed circumcision, Sabbath, Scripture possession (1 Macc 1:45-50), matching “corrupt…those who violate the covenant” (Daniel 11:32a). Coins bearing the epithet “Theos Epiphanes” and excavated Seleucid bull-and-elephant motifs in Jerusalem’s Givati Parking Lot (2018) corroborate the zeal for Hellenistic religion noted by 1 Maccabees. The Apostate Faction—“Those Who Violate the Covenant” High priest Jason (2 Macc 4:7-17) built a Greek gymnasium near the temple; Menelaus later purchased the high priesthood (2 Macc 4:23-27). These elites welcomed Antiochus’ reforms, aligning with the “flattery” (ḥ l q fl ḵ in Aramaic loan sense “smooth words”) that seduced covenant-breakers. The Faithful Resistance—The Maccabean Revolt “The people who know their God” includes: • Mattathias the priest and his sons who launched guerrilla action at Modein (1 Macc 2:15-28). • Judas Maccabeus who recaptured and rededicated the temple on 25 Chislev 164 BC—celebrated as Hanukkah (1 Macc 4:36-59). • The Hasideans (“pious ones,” 1 Macc 2:42) who joined the uprising. Josephus (Ant. 12.7.6) confirms the temple restoration and Antiochus’ subsequent death in Persia, aligning with Daniel 11:45’s abrupt end of the tyrant. Archaeological Corroboration of the Revolt • 2015 discovery of the Seleucid Acra south of the Temple Mount (bronze arrowheads, sling-stones, lead weights stamped with anchor symbol of Antiochus) substantiates 1 Macc 1:33-36. • Hasmonean burial tombs at Modiʿin (Kh. Umm el-ʿUmdan) and a cache of Hasmonean prutot coins verify the dynasty emerging from the faithful remnant. • Scroll fragments from Qumran (4Q246) echo resistance theology and preserve pre-Christian Daniel text, arguing against a post-event composition theory. Near-Far Prophetic Pattern While 11:21-35 matches Antiochus in detail, verse 36 introduces language that exceeds his career (“will exalt himself above every god”). Jesus segments the prophecy similarly, pointing forward to a future “abomination of desolation” (Matthew 24:15), and Paul describes an ultimate “man of lawlessness” (2 Thessalonians 2:3-4). Thus Antiochus functions as a historical prototype of the final Antichrist. Theological Takeaways • God foreknew Antiochus’ oppression centuries in advance, underscoring providence over empires. • Fidelity, not majority compliance, secures victory (“the people who know their God will firmly resist”). • Historic deliverance undergirds eschatological hope; the same Lord who empowered the Maccabees will vindicate His saints at Christ’s return (Daniel 12:2-3; Revelation 20:4). Summary Answer Daniel 11:32 most directly references Antiochus IV Epiphanes’ seduction of Hellenizing Jews and the counter-response of the Maccabean faithful (167-164 BC). The verse also prefigures the larger, final confrontation between a future world ruler and the covenant community at the close of the age. |
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