Daniel 11:22 · Bible study
Daniel 11:22 Commentary: The Prince of the Covenant
Hebrew · 11 what the commentators say
Meaning in one sentence
Who is the prince of the covenant in Daniel 11:22?
Research Summary
- Meaning: Antiochus Epiphanes crushes his enemies like a flood, including a covenant prince (likely high priest Onias III or king Ptolemy Philometor).
- Key words: זְרֹעוֹת (arms/forces), שֶׁטֶף (flood), יִשָּׁטְפוּ (swept away), נְגִיד (prince/ruler), בְּרִית (covenant).
- Main debate: Identity of “prince of the covenant”: Onias III (theocratic head) vs. Ptolemy Philometor (treaty ally).
- Theological theme: God’s sovereignty over arrogant rulers and their broken covenants; the certainty of judgment.
- Best use: Demonstrates the fulfillment of prophecy in history and the temporary nature of human power, pointing to Christ.
Translation Comparison
BSB Berean Standard Bible 2020
Then a flood of forces will be swept away before him and destroyed, along with a prince of the covenant.
WEB World English Bible 2000
The overwhelming forces will be overwhelmed from before him, and will be broken. Yes, also the prince of the covenant.
KJV King James Version 1769
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant.
ASV American Standard Version 1901
And the overwhelming forces shall be overwhelmed from before him, and shall be broken; yea, also the prince of the covenant.
YLT Young's Literal Translation 1898
And the arms of the flood are overflowed from before him, and are broken; and also the leader of the covenant.
Darby Darby Bible 1890
And the overflowing forces shall be overflowed from before him, and shall be broken: yea, also the prince of the covenant.
Douay-Rheims Douay-Rheims Bible 1899
And the arms of the fighter shall be overcome before his face, and shall be broken: yea, also the prince of the covenant.
Translations in other languages (10 available)
Y con los brazos de inundación serán inundados delante de él, y serán quebrantados; y aun también el príncipe del pacto.
E exércitos em grande volume serão repelidos diante dele, e serão quebrantados; assim como também o príncipe do pacto.
Les troupes qui se répandront comme un torrent seront submergées devant lui, et anéanties, de même qu’ un chef de l’ alliance.
Und die Heere, die wie eine Flut daherfahren, werden von ihm wie mit einer Flut überfallen und zerbrochen werden, dazu auch der Fürst, mit dem der Bund gemacht war.
En de armen der overstroming zullen overstroomd worden van voor zijn aangezicht, en zij zullen verbroken worden, en ook de vorst des verbonds.
E le forze che inonderanno il paese saranno sommerse davanti a lui, saranno infrante, come pure un capo dell’alleanza.
A ramionami jako powodzią wiele ich zachwyceni będą przed obliczem jego, i skruszeni będą, także też i sam wódz, który z nimi przymierze uczynił.
И всепотопляющие полчища будут потоплены и сокрушены им, даже и сам вождь завета.
必有無數的軍兵勢 如洪水，在他面前 沖沒 敗壞；同盟 的君 也必如此。
And his forces will be completely taken away from before him and broken; and even the ruler of the agreement will have the same fate.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Daniel 11:22
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Daniel 11:22 describes the sweeping military success of Antiochus Epiphanes after his rise to power. The Hebrew imagery of an overflowing flood (שֶׁטֶף, shetef) conveys overwhelming force: Antiochus's armies wash away opposition as a flood carries everything before it. The Niphal verbs יִשָּׁטְפוּ (they will be swept away) and יִשָּׁבֵרוּ (they will be broken) emphasize the passivity and totality of the defeat. The major disagreement centers on the phrase “prince of the covenant.” Older commentators like Adam Clarke, John Calvin, and Cambridge Bible identify him as the high priest Onias III, who was deposed and later murdered under Antiochus. They argue Onias was the covenant head of the Jewish people, and “prince of the covenant” fits his role (cf. Daniel 9:26 where he is called “Messiah the Prince”). Others, including Barnes and Jamieson-Fausset-Brown, identify him as Ptolemy Philometor, the Egyptian king with whom Antiochus made a treaty, a “prince” through covenant alliance. Keil and Delitzsch objects that “king of the south” is the regular term for Ptolemy, making “prince of the covenant” an unlikely shift. All sides agree that the verse tracks historical events of the 170s BC, not distant prophecy, and that God’s sovereignty stands behind even this arrogant king’s victories.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Onias III the high priest: Supported by older commentators (Clarke, Calvin, Cambridge Bible, Gill); the term 'prince of the covenant' fits his role as leader of the covenant community; parallels with Daniel 9:26 ('Messiah the Prince').
- Ptolemy Philometor: Supported by Barnes, Jamieson-Fausset-Brown; based on the alliance between Antiochus the Great and Egypt; a 'prince of a covenant' would naturally refer to a treaty partner.
What is clear: All interpreters agree that the verse describes a powerful ruler (Antiochus Epiphanes) who crushes opposition and breaks a prominent figure associated with a covenant.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the 'prince of the covenant' | The verse refers to an important figure who is broken by Antiochus Epiphanes early in his reign. | Some interpreters (Clarke, Gill, Cambridge Bible) identify him as Onias III, the high priest who was deposed and murdered. Others (Barnes, Jamieson-Fausset-Brown) identify him as Ptolemy Philometor, the Egyptian king who was defeated in 170 BC. Keil objects that Ptolemy is consistently called 'king of the south' in the chapter. |
| Historical reference of 'overwhelming forces' | The verse describes a military campaign where Antiochus overcomes his enemies with ease, like an overflowing flood. | Is the focus on his defeat of Heliodorus (the usurper in Syria) or his invasion of Egypt? Older commentators favor the former; more recent ones give more weight to the Egyptian campaign. |
| Theological significance of the passage | The prophecy demonstrates God’s foreknowledge and control over world events, even when they involve evil rulers. | Some traditions (Reformed) emphasize the sovereignty of God in using wicked instruments like Antiochus; others (Wesleyan) stress human responsibility and the coming judgment. |
| Relation to the Maccabean crisis | The verse sets the stage for the persecution and desecration of the temple that follows in later verses. | Catholic and Orthodox traditions often read this as a direct prophecy of Antiochus’s persecution; some Protestant dispensationalists see a double reference to an end-times Antichrist. |
Historical & Cultural Context
Daniel 11 provides a detailed prophetic sketch of conflict between the Ptolemaic kingdom of Egypt (the “king of the south”) and the Seleucid kingdom of Syria (the “king of the north”), covering events from the fourth century BC through the reign of Antiochus IV Epiphanes (175, 164 BC). Verse 22 fits into the narrative of Antiochus’s early consolidation of power. After the murder of his brother Seleucus IV Philopator, the rightful heir Demetrius (Seleucus’s son) was held hostage in Rome. Antiochus seized the throne, initially as a regent for Demetrius, then as king. He faced opposition from various groups: supporters of the murdered king, Egyptian forces, and Jewish factions.
The “overwhelming forces” likely refers to the army of Heliodorus (who had assassinated Seleucus) and Egyptian troops under the guardians of the boy-king Ptolemy VI Philometor. Antiochus, aided by Pergamon, swept these aside. The phrase “arms of a flood” (KJV) draws on prophetic language (Isaiah 8:7, 8; Daniel 11:10), where an invading army is compared to a flooding river.
Identifying the “prince of the covenant” requires understanding Jewish and Hellenistic diplomatic ties. If it refers to Onias III, the high priest, his death marked a turning point: Antiochus sold the priesthood to Jason and later Menelaus, corrupting the temple leadership and igniting the Maccabean crisis (2 Maccabees 4). If it refers to Ptolemy Philometor, Antiochus’s invasion of Egypt in 170 BC broke the agreement between their fathers, Antiochus III and Ptolemy V, and led to the humiliating defeat of Egypt. Both readings reflect the theme of a broken covenant, human and divine.
Textual Notes
The supplied commentaries and lexical sources do not mention significant textual variants for Daniel 11:22. The Masoretic Text is consistent, and the ancient versions (LXX, Theodotion, Peshitta) agree on the core meaning of the verse.
Reception History
Early Christian interpretation, represented by Jerome, read the chapter as a prophecy of Antiochus Epiphanes and identified the “prince of the covenant” as the high priest Onias. The Greek Fathers (e.g., Theodoret) followed this theocratic reading. During the Reformation, Calvin and others focused on Antiochus as a type of the antichrist and used the verse to warn against trusting in human covenants. In modern critical scholarship, the historical identification of Ptolemy Philometor gained ground among some Protestants (Barnes), while Jewish commentators (Rashi) maintained the high priest interpretation. The verse is rarely used in liturgy but appears in studies of Old Testament prophecy as a key example of detailed historical prediction. It has also been invoked in sermons on the fragility of human alliances and the need for trust in God alone.
Preaching This Verse
Three-point outline
- God uses overwhelming forces, Antiochus’s army sweeps away opposition like a flood. History seems shaped by human power, but the angel’s prophecy shows that even tyrants serve God’s larger purposes (Daniel 4:35).
- Human covenants break, Whether it is a high priest or a foreign king, the “prince of the covenant” is crushed. Political alliances and religious leadership alike fail when they rest on human strength.
- The true Prince of the covenant stands secure, Unlike these broken princes, Jesus Christ is the ultimate “Prince of the covenant” (Malachi 3:1; Hebrews 9:15). He does not fail and is not overwhelmed.
Five-point outline
- Setting the stage, vv. 20, 21: Antiochus Epiphanes, a contemptible man, rises through flattery and deceit.
- Overflowing victory, v. 22a: He is not a warrior-king but a cunning strategist whose enemies are “swept away” like a flood.
- The broken prince, v. 22b: The fall of “the prince of the covenant” marks a crisis for God’s people or for diplomatic order.
- Deceitful alliances, v. 23: Even treaties become tools for treachery.
- Short-lived triumph, v. 24: Antiochus’s schemes succeed only “for a time,” reminding hearers that human pride has a limit.
Illustration hooks
- A news story about a dictator who rose through manipulation then fell suddenly, Antiochus’s pattern echoes in every age.
- The experience of trusting a human leader or institution and being betrayed, a reminder that only God’s covenant lasts.
Questions your congregation is asking
- If God is in control, why do evil rulers succeed so often?
- How can I tell the difference between a covenant that is godly and one that leads to compromise?
- Does this passage have any meaning for today, or is it just ancient history?
Leading a Discussion
Daniel 11 can feel like a dense history lesson, but at its core it shows that God knows the future and rules over the rise and fall of nations. In verse 22, the “prince of the covenant” is broken, whether he is a high priest or an allied king, he proves fragile. This invites us to examine where we place our trust.
Discussion questions
- Read Daniel 11:21, 24. What stands out about how Antiochus comes to power?
- Why does the angel describe Antiochus’s victories as a “flood”? What does that image suggest about human power?
- Who do you think “the prince of the covenant” is, and what difference does each interpretation make for the passage?
- How does knowing God foretold these events affect your view of current political turmoil?
- In what ways do people today form “covenants” (alliances, promises) that later prove fragile?
- What does Jesus, as the perfect Prince of the covenant (Hebrews 9:15), offer that no earthly leader can?
- How can we trust God when it seems like the “floods” of life are sweeping away what we depend on?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 8:7 | now therefore, behold, the Lord brings upon them the mighty flood waters of the River: the king of Assyria and all his glory. It will come up over all its channels, and go over all its banks. |
| Isaiah 8:8 | It will sweep onward into Judah. It will overflow and pass through. It will reach even to the neck. The stretching out of its wings will fill the width of your land, O Immanuel. |
| Daniel 8:10 | It grew great, even to the army of the sky; and it cast down some of the army and of the stars to the ground and trampled on them. |
| Daniel 8:11 | Yes, it magnified itself, even to the prince of the army; and it took away from him the continual burnt offering, and the place of his sanctuary was cast down. |
| Daniel 8:25 | Through his policy he will cause deceit to prosper in his hand. He will magnify himself in his heart, and he will destroy many in their security. He will also stand up against the prince of princes, but he will be broken without human hands. |
| Daniel 9:26 | After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined. |
| Daniel 11:10 | His sons will wage war, and will assemble a multitude of great forces which will come on, and overflow, and pass through. They will return and wage war, even to his fortress. |
| Amos 8:8 | Won’t the land tremble for this, and everyone mourn who dwells in it? Yes, it will rise up wholly like the River; and it will be stirred up and sink again, like the River of Egypt. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the arms of a flood as Antiochus’s rivals for the throne, who were defeated by outside forces and then scattered when Antiochus arrived. He takes the prince of the covenant as Onias the high priest, whom Antiochus removed and replaced twice for money, breaking the agreement they had made.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies "the prince of the covenant" as Egypt's king, not a Jewish high priest, because a formal treaty bound Egypt to Syria. The "arms of a flood" metaphor describes an invasion sweeping everything away, like waters spreading far and wide before Antiochus.
Calvin's Commentaries Reformed 1564
Calvin focuses on the angel’s doubled metaphor: the arms of Antiochus’s opponents are not just defeated but drowned like a flood. The point is the startling ease of this victory. God deliberately used Antiochus as a scourge, making his conquest effortless even though he was no great warrior.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator identifies the "prince of the covenant" most likely as the high-priest Onias III, deposed by Antiochus in 175 BC. The "arms of the flood" is treated as a mixed metaphor for opposing forces, with the reference probably pointing to domestic enemies of Antiochus rather than the king of Egypt.
Geneva Bible Notes Reformed 1599
The Geneva note sees this as a prophecy of a swift, overwhelming military defeat — the "arms" (forces) are swept away like a flood before the invader. The "prince of the covenant," likely a high priest or ruler, is also broken in the same event.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the prince of the covenant as Onias the high priest, whom Antiochus Epiphanes deposed and replaced for money. He interprets the flood imagery as the overwhelming military forces that cleared Antiochus's path to the throne, either crushing Heliodorus's usurpers or the Egyptian armies.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that the "prince of the covenant" in this passage is not a specific historical figure like the high priest Onias III, but a general term for rulers bound by covenant with God. They read verses 22-24 as a broad, typological description of how this enemy rises through deceit and violence against God's people, not a precise prediction of one king's actions.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry focuses on the character of Antiochus Epiphanes as a "vile person" who seizes power through flattery and deceit rather than rightful honor. He observes that Antiochus directs his treachery especially against the holy covenant, using lies and betrayal to attack God's people, yet all his schemes remain under God's sovereign timetable and ultimately do not prosper.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the flood as the Egyptian army overwhelmed by Antiochus near Pelusium. He takes the prince of the covenant as the high priest Onias, whom Antiochus deposed and replaced with his brother Jason.