Daniel 11:37
Parallel Verses
New American Standard Bible
"He will show no regard for the gods of his fathers or for the desire of women, nor will he show regard for any other god; for he will magnify himself above them all.

King James Bible
Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.

Darby Bible Translation
And he will not regard the God of his fathers, nor the desire of women; nor regard any +god: for he will magnify himself above all.

World English Bible
Neither shall he regard the gods of his fathers, nor the desire of women, nor regard any god; for he shall magnify himself above all.

Young's Literal Translation
And unto the God of his fathers he doth not attend, nor to the desire of women, yea, to any god he doth not attend, for against all he magnifieth himself.

Daniel 11:37 Parallel
Commentary
Barnes' Notes on the Bible

Neither shall he regard the God of his fathers - The God that his fathers or ancestors had worshipped: That is, he would not be bound or restrained by the religion of his own land, or by any of the usual laws of religion. He would worship any God that he pleased, or none as he pleased. The usual restraints that bind men - the restraints derived from the religion of their ancestors - would in this case be of no avail. See the notes at Daniel 11:36. This was in all respects true of Antiochus. At his pleasure he worshipped the gods commonly adored in his country, or the gods worshipped by the Greeks and Romans, or no gods. And, in a special manner, instead of honoring the god of his fathers, and causing the image of that god to be placed in the temple at Jerusalem, as it might have been supposed he would, he caused the altar of Jupiter Olympius to be set up there, and his worship to be celebrated there. In fact, as Antiochus had been educated abroad, and had passed his early life in foreign countries, he had never paid much respect to the religion of his own land. The attempt to introduce a foreign religion into Judea was an attempt to introduce the religion of the Greeks (Jahn, Heb. Commonwealth, p. 267); and in no instance did he endeavor to force upon them the peculiar religion of his own nation. In his private feelings, therefore, and in his public acts, it might be said of Antiochus, that he was characterized in an eminent degree by a want of regard for the faith of his ancestors. The language used here by the angel is what would properly denote great infidelity and impiety.

Nor the desire of women - The phrase "the desire of women" is in itself ambiguous, and may either mean what they desire, that is, what is agreeable to them, or what they commonly seek, and for which they would plead; or it may mean his own desire - that is, that he would not be restrained by the desire of women, by any regard for women, for honorable matrimony, or by irregular passion. The phrase here is probably to be taken in the former sense, as this best suits the connection. There has been great variety in the interpretation of this expression. Some have maintained that it cannot be applicable to Antiochus at all, since he was a man eminently licentious and under the influence of abandoned women. Jerome, in loc., John D. Michaelis, Dereser, Gesenius, and Lengerke suppose that this means that he would not regard the beautiful statue of the goddess Venus whose temple was in Elymais, which he plundered.

Staudlin and Dathe, that he would not regard the weeping or tears of women - that is, that he would be cruel. Bertholdt, that he would not spare little children, the object of a mother's love - that is, that he would be a cruel tyrant. Jerome renders it, Et erit in concupiscentiis faminarum, and explains it of unbridled lust, and applies it principally to Antiochus. Elliott, strangely it seems to me (Apocalypse, iv. 152), interprets it as referring to what was so much the object of desire among the Hebrew women - the Messiah, the promised seed of the woman; and he says that he had found this opinion hinted at by Faber on the Prophecies (Ed. 5), i.-380-385. Others expound it as signifying that he would not regard honorable matrimony, but would be given to unlawful pleasures. It may not be practicable to determine with certainty the meaning of the expression, but it seems to me that the design of the whole is to set forth the impiety and hard-heartedness of Antiochus. He would not regard the gods of his fathers; that is, he would not be controlled by any of the principles of the religion in which he had been educated, but would set them all at defiance, and would do as he pleased; and, in like manner, he would be unaffected by the influences derived from the female character - would disregard the objects that were nearest to their hearts, their sentiments of kindness and compassion; their pleadings and their tears; he would be a cruel tyrant, alike regardless of all the restraints derived from heaven and earth - the best influences from above and from below.

It is not necessary to say that this agrees exactly with the character of Antiochus. He was sensual and corrupt, and given to licentious indulgence, and was incapable of honorable and pure love, and was a stranger to all those bland and pure affections produced by intercourse with refined and enlightened females. If one wishes to describe a high state of tyranny and depravity in a man, it cannot be done better than by saying that he disregards whatever is attractive and interesting to a virtuous female mind.

Nor regard any god - Any religious restraints whatever - the laws of any god worshipped in his own land or elsewhere - in heaven or on earth. That is, he would be utterly irreligious in heart, and where it conflicted with his purposes would set at nought every consideration derived from reverence to God. This harmonizes well with the previous declaration about women. The two commonly go together. He that is unrestrained by the attractive virtues of the female mind and character; he that has no regard for the sympathies and kindnesses that interest virtuous females; he that sees nothing lovely in what commonly engages their thoughts; and he that throws himself beyond the restraints of their society, and the effects of their conversation, is commonly a man who cuts himself loose from all religion, and is at the same time a despiser of virtuous females and of God. No one will expect piety toward God to be found in a bosom that sees nothing to interest him in the sympathies and virtues of the femme mind; and the character of a woman-hater and a hater of God will uniformly be found united in the same person. Such a person was Antiochus Epiphanes; and such men have often been found in the world.

For he shall magnify himself above all - Above all the restraints of religion, and all those derived from the intercourse of virtuous social life - setting at nought all the restraints that usually bind men. Compare the notes at Daniel 8:10-11.

Daniel 11:37 Parallel Commentaries

Library
Some General Uses from this Useful Truth, that Christ is the Truth.
Having thus cleared up this truth, we should come to speak of the way of believers making use of him as the truth, in several cases wherein they will stand in need of him as the truth. But ere we come to the particulars, we shall first propose some general uses of this useful point. First. This point of truth serveth to discover unto us, the woful condition of such as are strangers to Christ the truth; and oh, if it were believed! For, 1. They are not yet delivered from that dreadful plague of
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Return of the Exiles
The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken: "Thus saith the Lord to His anointed, to Cyrus, whose
Ellen Gould White—The Story of Prophets and Kings

Cross References
Daniel 8:11
It even magnified itself to be equal with the Commander of the host; and it removed the regular sacrifice from Him, and the place of His sanctuary was thrown down.

Daniel 11:36
"Then the king will do as he pleases, and he will exalt and magnify himself above every god and will speak monstrous things against the God of gods; and he will prosper until the indignation is finished, for that which is decreed will be done.

Daniel 11:38
"But instead he will honor a god of fortresses, a god whom his fathers did not know; he will honor him with gold, silver, costly stones and treasures.

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