But only brief notices, characterizing its nature, were given regarding the Macedonian kingdom, which agree with the prophecies Daniel 7:6 and Daniel 8:5-8, Daniel 8:21-22, without adding new elements. The founder of the kingdom is called גּבּור מלך, "brave king," "hero-king," and his kingdom "a great dominion." Of his government it is said כּרצונו עשׂה, he does, rules, according to his will (cf. Daniel 8:4), so that his power might be characterized as irresistible and boundless self-will. Similarly Curtius writes of him (x. 5. 35): Fatendum est, cum plurimum virtuti debuerit, plus debuisse fortunae, quam solus omnium mortalium in potestate habuit. Hujus siquidem beneficio agere videbatur gentibus quidquid placebat. By the כ in כּעמדו the coming of the king and the destruction of his kingdom are stated as synchronous, so as to express with great force the shortness of its duration. עמדו is not to be otherwise interpreted than עמד in Daniel 11:3, and is thus not to be translated: "when he thus stands up," sc. in the regal power described in Daniel 11:3 (Kran.), or: "on the pinnacle of his might" (Hv.), but: "when (or as) he has made his appearance, his kingdom shall be broken." In the words, also, there does not lie the idea "that he himself in his life-time is deprived of this throne and his kingdom by a violent catastrophe" (Kran.); for the destruction of the kingdom does not necessarily include in it the putting to death of the ruler. The thought is only this: "when he has appeared and founded a great dominion, his kingdom shall be immediately broken." תּשּׁבר (shall be broken) is chosen with reference to Daniel 8:8, "toward the four winds of heaven." We may neither supply תחץ (shall be divided) to לאחריתו ולא (and not to his posterity), nor is this latter expression "connected with תחץ in pregnant construction;" for תחץ, from חצה, signifies to divide, from which we are not to assume the idea of to allot, assign. We have simply to supply היא in the sense of the verb. subst., shall be, as well here as in the following clause, כמשׁלו ולא. The אחרית e signifies here as little as in Amos 4:2; Amos 9:1, posterity equals זרע, but remnant, that which is left behind, the survivors of the king, by which we are to understand not merely his sons, but all the members of his family. כמשׁלו ולא, "and it shall not be according to the dominion which he ruled." This thought, corresponding to בכחו ולא in Daniel 8:22, is the natural conclusion from the idea of division to all the four winds, which the falling asunder into several or many small kingdoms involves. הנּתשׁ, "shall be plucked up" (of plants from the earth), denotes the rooting up of that which is table, the destroying and dissolving of the kingdom into portions. In this division it shall pass to others מלּבד־אלּה, "with the exclusion of those" (the אחרית), the surviving members of the family of Alexander. To ולאחרים (and for others) supply תּהיה (shall be).

In Daniel 11:4, accordingly, the prophetic thought is expressed, that the Javanic kingdom, as soon as the brave king has founded a great dominion, shall be broken to pieces and divided toward the four winds of heaven, so that its separate parts, without reaching to the might of the broken kingdom, shall be given not to the survivors of the family of the founder, but to strangers. This was historically fulfilled in the fact, that after the sudden death of Alexander his son Hercules was not recognised by his generals as successor on the throne, but was afterwards murdered by Polysperchon; his son also born by Roxana, along with his guardian Philip Arideus, met the same fate; but the generals, after they had at first divided the kingdom into more than thirty parts, soon began to war with each other, the result of which was, that at last four larger kingdoms were firmly established. Cf. Diod. Sic. xx. 28, xix. 105; Pausan. ix. 7; Justini hist. xv. 2, and Appiani Syr. c. 51.

Hosea 7:11 Parallel Commentaries

a silly.

Hosea 11:11 They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses...

without.

Hosea 4:11 Prostitution and wine and new wine take away the heart.

Proverbs 6:32 But whoever commits adultery with a woman lacks understanding: he that does it destroys his own soul.

Proverbs 15:32 He that refuses instruction despises his own soul: but he that hears reproof gets understanding.

.

Proverbs 17:16 Why is there a price in the hand of a fool to get wisdom, seeing he has no heart to it?

they call.

Hosea 5:13 When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb...

Hosea 8:8,9 Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein is no pleasure...

Hosea 9:3 They shall not dwell in the LORD's land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria.

Hosea 12:1 Ephraim feeds on wind, and follows after the east wind: he daily increases lies and desolation...

Hosea 14:3 Asshur shall not save us; we will not ride on horses: neither will we say any more to the work of our hands, You are our gods...

2 Kings 15:19 And Pul the king of Assyria came against the land: and Menahem gave Pul a thousand talents of silver...

2 Kings 17:3,4 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents...

Isaiah 30:1-6 Woe to the rebellious children, said the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit...

Isaiah 31:1-3 Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen...

Jeremiah 2:18,36 And now what have you to do in the way of Egypt, to drink the waters of Sihor? or what have you to do in the way of Assyria...

Ezekiel 23:4-8 And the names of them were Aholah the elder, and Aholibah her sister: and they were mine, and they bore sons and daughters...