Daniel 11:26
Parallel Verses
English Standard Version
Even those who eat his food shall break him. His army shall be swept away, and many shall fall down slain.

King James Bible
Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.

American Standard Version
Yea, they that eat of his dainties shall destroy him, and his army shall overflow; and many shall fall down slain.

Douay-Rheims Bible
And they that eat bread with him, shall destroy him, and his army shall be overthrown: and many shall fall down slain.

English Revised Version
Yea, they that eat of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.

Webster's Bible Translation
Yes, they that feed of the portion of his provisions shall destroy him, and his army shall overflow: and many shall fall down slain.

Daniel 11:26 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The king carried out the proposal. ואסרא is explicative: the writing, namely, the prohibition (spoken of); for this was the chief matter, therefore אסרא alone is here mentioned, and not also קים (edict), Daniel 6:8.

The right interpretation of the subject-matter and of the foundation of the law which was sanctioned by the king, sets aside the objection that the prohibition was a senseless "bedlamite" law (v. Leng.), which instead of regulating could only break up all society. The law would be senseless only if the prohibition had related to every petition in common life in the intercourse of civil society. But it only referred to the religious sphere of prayer, as an evidence of worshipping God; and if the king was venerated as an incarnation of the deity, then it was altogether reasonable in its character. And if we consider that the intention of the law, which they concealed from the king, was only to effect Daniel's overthrow, the law cannot be regarded as designed to press Parsism or the Zend religion on all the nations of the kingdom, or to put an end to religious freedom, or to make Parsism the world-religion. Rather, as Kliefoth has clearly and justly shown, "the object of the law was only to bring about the general recognition of the principle that the king was the living manifestation of all the gods, not only of the Median and Persian, but also of the Babylonian and Lydian, and all the gods of the conquered nations. It is therefore also not correct that the king should be represented as the incarnation of Ormuzd. The matter is to be explained not from Parsism alone, but from heathenism in general. According to the general fundamental principle of heathenism, the ruler is the son, the representative, the living manifestation of the people's gods, and the world-ruler thus the manifestation of all the gods of the nations that were subject to him. Therefore all heathen world-rulers demanded from the heathen nations subdued by them, that religious homage should be rendered to them in the manner peculiar to each nation. Now that is what was here sought. All the nations subjected to the Medo-Persian kingdom were required not to abandon their own special worship rendered to their gods, but in fact to acknowledge that the Medo-Persian world-ruler Darius was also the son and representative of their national gods. For this purpose they must for the space of thirty days present their petitions to their national gods only in him as their manifestation. And the heathen nations could all do this without violating their consciences; for since in their own manner they served the Median king as the son of their gods, they served their gods in him. The Jews, however, were not in the condition of being able to regard the king as a manifestation of Jehovah, and thus for them there was involved in the law truly a religious persecution, although the heathen king and his satraps did not thereby intend religious persecution, but regarded such disobedience as only culpable obstinacy and political rebellion."

(Note: Brissonius, De regio Persarum princ. p. 17ff., has collected the testimonies of the ancients to the fact that the Persian kings laid claim to divine honour. Persas reges suos inter Deos colere, majestatem enim imperii salutis esse tutelam. Curtius, viii. 5. 11. With this cf. Plutarch, Themist. c. 27. And that this custom, which even Alexander the Great (Curt. vi. 6. 2) followed, was derived from the Medes, appears from the statement of Herodotus, i. 99, that Dejoces περὶ ἑαυτὸν σεμνύειν, withdrew his royal person from the view of men. The ancient Egyptians and Ethiopians paid divine honours to their kings, according to Diod. Sic. i. 90, iii. 3, 5; and it is well known that the Roman emperors required that their images should be worshipped with religious veneration.)

The religious persecution to which this law subjected the Jews was rendered oppressive by this: that the Jews were brought by it into this situation, that for a whole month they must either omit prayer to God, and thus sin against their God, or disregard the king's prohibition. The satraps had thus rightly formed their plan. Since without doubt they were aware of Daniel's piety, they could by this means hope with certainty to gain their object in his overthrow. There is no ground for rejecting the narrative in the fact that Darius, without any suspicion, gave their contrivance the sanction of law. We do not need, on the contrary, to refer to the indolence of so many kings, who permit themselves to be wholly guided by their ministers, although the description we have of Cyaxares II by Xenophon accords very well with this supposition; for from the fact that Darius appears to have sanctioned the law without further consideration about it, it does not follow that he did not make inquiry concerning the purpose of the plan formed by the satraps. The details of the intercourse of the satraps with the king concerning the occasion and object of the law Daniel has not recorded, for they had no significance in relation to the main object of the narrative. If the satraps represented to the king the intention of compelling, by this law, all the nationalities that were subject to his kingdom to recognise his royal power and to prove their loyalty, then the propriety of this design would so clearly recommend itself to him, that without reflection he gave it the sanction of law.

Daniel 11:26 Parallel Commentaries

Treasury of Scripture Knowledge

that feed.

2 Samuel 4:2-12 And Saul's son had two men that were captains of bands: the name of the one was Baanah, and the name of the other Rechab...

2 Kings 8:14 So he departed from Elisha, and came to his master; who said to him, What said Elisha to you? And he answered...

2 Kings 10:6-9 Then he wrote a letter the second time to them, saying, If you be mine, and if you will listen to my voice...

Psalm 41:9 Yes, my own familiar friend, in whom I trusted, which did eat of my bread, has lifted up his heel against me.

Micah 7:5,6 Trust you not in a friend, put you not confidence in a guide: keep the doors of your mouth from her that lies in your bosom...

Matthew 26:23 And he answered and said, He that dips his hand with me in the dish, the same shall betray me.

Mark 14:20 And he answered and said to them, It is one of the twelve, that dips with me in the dish.

John 13:18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled...


Daniel 11:10,22 But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow...

Cross References
Daniel 11:10
"His sons shall wage war and assemble a multitude of great forces, which shall keep coming and overflow and pass through, and again shall carry the war as far as his fortress.

Daniel 11:40
"At the time of the end, the king of the south shall attack him, but the king of the north shall rush upon him like a whirlwind, with chariots and horsemen, and with many ships. And he shall come into countries and shall overflow and pass through.

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